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THE  EPISTLES 


Romans 

and 

I  and  II  Corinthians 


EXPOSITORY  WORKS 

By  WILLIAM  EVANS 

Associate  Dean  of  Bible  Institute,  Los  Angeles,  California 


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A  series  of  addresses,  given  on  Sunday  afternoons  to 
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tation.  Transfiguration,  Death  and  Resurrection  of  our 
Lord,  and  presenting  cogent  and  concrete  arguments 
for  their  inviolability  and  acceptance  as  chief  among 
the  tenets  of  the  Christian  faiths.  Couched  in  popular 
language  and  presented  in  popular  style. 

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''TRe  practical  and  popular  expositions  of  the  Scrip- 
tures contained  in  this  volume  have  been  but  slightly 
altered  in  form  from  that  in  which  they  were  delivered 
to  the  audiences  constituting  the  Popular  Bible  Classes. 
The  aim  of  these  expositions  was  to  popularize  Bible 
study — to  make  it  not  only  authoritative  in  teaching, 
but  interesdng  in  presentation.  That  this  aim  has 
been  realized  is  evident  from  the  fact  that  at  seven 
o'clock  each  Friday  night,  from  one  thousand  to  fifteen 
hundred  people  have  met  together  for  this  form  of 
Bible  st\idy."—PreJace, 


THROUGH  THE  BIBLE— BOOlt  W  BOOK 


Romans 

and 

I  and  II  Corinthians 


H    3   191? 


By 
WILLIAM  EVANS,  Ph.  D.,  D.D. 

Atithor  of  *^ Great  Doctrines  of  the  Bible,"  "Personal 
Soul- Winning"  "How  to  Prepare  Sertnons  and  Bible 
Addresses,"  "Outline  Study  of  the  Bible,"  "Book  Method 
of  Bible  Study,"  "How  to  Memorize,"  "  The  Christian's 
Creed  and  Conduct,"  "  The  Book  of  Books,"  "  Epochs 
in  the  Life  of  Christ,"  "  Through  the  Bible— the  Penta- 
teuch" "The  Gospels  and  the  Acts  of  the  Apostles." 


New  York        Chicago 


Toronto 


Fleming    H.    Revell    Company 

London       and      Edinburgh 


Copyright,  1918,  by 
FLEMING  H.  REVELL  COMPANY 


New  York:  158  Fifth  Avenue 
Chicago:  17  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W, 
London :  2 1  Paternoster  Square 
Edinburgh:      100    Princes    Street 


Preface 

IT  is  a  real  question  as  to  whether  there  has  ever  been 
a  time  when  so  many  so-called  "gospels"  have 
been  proclaimed  as  divinely  ordained  ways  of  sal- 
vation as  we  find  extant  at  the  present  time.  Cults  and 
isms  there  are  by  the  scores,  each  with  its  pretension  to 
be  the  infallible  voice  of  God  speaking  to  the  crying  needs 
of  the  human  soul. 

The  mere  fact  of  the  existence  of  spurious  gospels  is  not 
in  itself  peculiar  to  this  time.  Even  at  the  time  when 
Luke  wrote  his  gospel  many  false  gospels,  so-called,  were 
extant.  In  the  preface  to  Luke  we  read  :  "  Forasmuch  as 
many  have  taken  in  hand  to  set  forth  in  order  a  declara- 
tion of  those  things  which  are  most  surely  believed  among 
us,  even  as  they  delivered  them  unto  us,  which  from  the 
beginning  were  eyewitnesses,  and  ministers  of  the  word  : 
it  seemed  good  to  me  also,  having  had  perfect  under- 
standing of  all  things  from  the  first,  to  write  unto  thee  in 
order,  most  excellent  Theophilus." 

There  is,  however,  a  great  need  to-day  that  the  pure, 
simple,  unalloyed  gospel  of  Jesus  Christ  be  definitely  and 
unmistakably  set  forth  with  all  the  positiveness  and  high 
accentuation  of  apostolic  days.  The  Gospel  of  Jesus 
Christ  alone  is  the  panacea  for  the  ills  of  the  race — 
domestic,  political,  industrial,  commercial,  social,  mari- 
tal, military. 

In  the  Epistle  to  the  Eomans,  Paul,  the  writer,  claims 
that  the  message  of  the  Epistle  is  the  very  "Gospel  of 
God"  (cf.  i.  Iwith  ii.  16  and  xvi.  25).  "For  I  certify 
you,  brethren,  that  the  gospel  which  was  preached  of  (by) 

5 


6  Preface 

me  is  not  after  man.  For  I  neither  received  it  of  man, 
neither  was  I  taught  it,  but  by  the  revelation  of  Jesus 
Christ "  (Galatians  ii.  11,  12). 

The  study  of  the  Epistle  to  the  Eomans,  therefore,  will 
be  exceedingly  refreshing  in  these  days  when  so  many  are 
preaching  ''another  gospel"  which  in  reality  is  not  a 
''  gospel "  or  "  good  news  "  at  all. 

First  and  Second  Corinthians,  dealing  as  they  do  with 
internal  Church  problems  and  the  question  of  authority 
in  matters  of  religion,  will  also  be  of  peculiar  interest  in 
these  days  when  so  many  people  within  the  church  are 
being  led  astray  by  abuses  in  connection  with  the  gifts  of 
the  Spirit. 

May  the  blessing  of  God  rest  upon  this  volume  as  upon 
the  preceding  volumes  of  this  "Through  the  Bible" 
Series. 

W.  E. 

Los  AngeleSf  CaZ. 


Contents 

Introductory       9 

The  Epistle  to  the  Romans 

Synopsis 17 

Introductory       19 

I.  Introduction  to  the  Book  ....       28 

II.  Sin — The  Wrath  of  God — Man  Destitute 

OF  God's  Righteousness — Despair   .        .       34 

III.  Justification — The  Righteousness  of  God 

— Hope    .... 

OF  God 


IV.    Sanctification — The    Holiness 
Assurance 

{Continued^  The  Problem  of  the 
OF  Israel  {Parenthetical') 


{Continued)  Sanctification — The  Holiness 
OF  God — Assurance 

Conclusion  .... 
I  Corinthians 


Rejection 


Synopsis 

Introductory    

I.  The    Exposition    of   the  Book — Intro 

DUCTION 

II.  Party  Factions         .... 


55 
94 

lOI 


105 
109 

114 
119 


8  Contents 

III.  Social  Purity — Failure  to  Exercise  Dis 

ciPLiNE  IN  Moral  Affairs     . 

IV.  Marital  Problems    .... 

V.  Christian  Liberty     .... 

VI.  Church  Decorum — Abuses  in  Connection 

WITH  Public  Worship    . 

VII.  Spiritual  Gifts — Their  Use  and  Abuse 

VIII.  Doctrinal    Discussion — The    Resurrec- 

tion  

Conclusion 


131 

140 
146 

152 

160 

180 
189 


II   Corinthians 

Synopsis 193 

Introductory       195 

I.  The  Introduction  to  the  Book  .        .        .198 

II.  Matters  Concerning  the  Apostle's  Visit 

to  the  Church  at  Corinth    .        .        .       201 

III.  Matters  Concerning  the  Collection  for 

the  Poor  Saints  at  Jerusalem        .        .     230 

IV.  Paul's  Apostolic  Character  and  Author- 

ity Vindicated 237 

Conclusion 253 


Introductory 

The  Didactic  (or  Epistolary)  Part  of  the 
New  Testament 

The  Pauline  Epistles  :    Romans  to  Hebrews. 
The  General  Epistles  :    James  to  Jude. 

THE  Epistles  (fourteen  Pauline  and  seven  Gen- 
eral) form  the  second  grand  division  of  the 
New  Testament,  called  the  Didactic  (teaching) 
or  Epistolary^  the  first  division  being  the  Historical  (the 
Gospels  and  the  Acts).  Not  that  there  is  no  teaching  in 
the  Historical  books — for  there  is ;  indeed,  there  is  no 
teaching  in  the  Epistles  that  has  not  been  already  found 
in  germ  in  the  Gospels.  All  apostolic  teaching  grows 
out  of  the  teaching  of  Christ.  The  main  purpose  of  the 
Gospels  and  the  Acts,  however,  is  to  present  the  history 
and  life  of  Christ  and  the  apostles.  The  Epistles  lay 
special  emphasis  on  the  doctrines  and  creed  of  the  Church 
which  Christ  promised  in  "The  Gospels"  (Matthew  xvi. 
16-18),  and  the  apostles  established  in  "The  Acts" 
(chaps,  i.  and  ii.). 

The  Epistles  contain  the  inspired  correspondence  of 
the  apostles  and  those  chosen  by  our  Lord  to  communi- 
cate His  truth  to  His  Church.  Paul  wrote  fourteen  of 
the  twenty-one  epistles  (including  Hebrews)  ;  the  re- 
maining seven  being  written  by  Peter  (2),  James  (1), 
John  (3),  Jude  (1). 

9 


lo  Introductory 

I.     THE  PAULINE  EPISTLES 

Some  Eeasons  for  Writing  of  the  Pauline 
Epistles  ^ 

1  and  2  Thessalonians — To  correct  false  impressions 
which  were  working  mischief  in  the  churches. 

1  Corinthians — To  reform  abuses  which  threatened  to 
sap  the  morality  of  the  church. 

Fhilippia7is,  (Hebrews) — To  encourage  churches  which 
were  passing  through  special  trials. 

Colossians,  Ephesians — To  crush  heresies  in  the  germ, 
especially  those  relating  to  the  person  and  office  of  Christ 
and  the  relation  of  the  Church  to  Him. 

GalatianSf  Romans,  2  Corinthians — To  combat  the  machi- 
nations of  the  party  of  Judaism  in  the  church,  the  emis- 
saries of  which  constantly  labored  to  undo  the  Apostle 
Paul's  work  in  two  ways  :  First,  by  insisting  that  faith 
in  Christ  was  insufficient  for  salvation,  without  conform- 
ity to  the  ritual  of  the  Mosaic  law ;  second,  by  impugn- 
ing his  authority  as  an  apostle,  and  misrepresenting  his 
character  and  motives. 

1  and  2  Timothy,  Titus — To  strengthen  the  hands  of 
fellow-laborers,  and  to  advise  them  on  matters  of  church 
administration. 

Note: — All  but  three  of  Paul's  letters  emphasize  his 
apostolic  commission  from  God  :  Thessalonians,  because 
written  before  this  claim  was  challenged  ;  Philippians, 
for  his  enemies  had  probably  not  yet  got  in  their  deadly 
work. 

A  General  View  of  the  Pauline  Epistles 
The  Plan  and  Purpose  of  God  in  Our  Salvation.' 
1.     God^s  Way  of  Salvation. 

(a)  Eomans ;  not  by  law  ;  the  Moralist  (iii.  19,  20). 

»  "  Letters  of  Paul, "  by  A.  S.  Way.         '  After  Dr.  D.  S.  Gregory. 


Introductory  1 1 

(b)  1  and  2  Corinthians  ;    not  by  culture ;    the 
Eationalist  (1  Cor.  i.  18-ii.  16). 

(c)  Galatians ;  not  by  ceremonialism  j  the  Eitual- 

ist  (v.  1-6). 

2.  God's  Purpose  in  Salvation. 

(a)  Ephesiaus;  for  whole  world  (chap.  ii.). 

(b)  Colossians  ;  for  the  Church  (i.  22). 

(c)  Philippiaus  ;  for  the  individual  (iii.  12-15). 

3.  God's  People  in  Felloicsliip. 

(a)  1  Timothy  ;  God's  plan  for  the  Church  (iii.  15). 

(b)  2  Timothy  ;  God's  ideal  pastor  (ii.  21-26). 

(c)  Titus ;  Conduct  of  membership  (ii.  11-14). 

(d)  Philemon  ;  Equality  of  all  in  Christ  (ver.  16). 

4.  The  Goal  of  Salvation :  The  Second  Coming. 

(a)  1  Thessalonians  ;  Comfort  of  the  doctrine  (iv. 
16-18). 

(b)  2  Thessalonians;  Warnings  of  the  doctrine 
(ii.  1-3). 

The  Pauline  Epistles  Arranged  According 
TO  THE  Missionary  Journeys  of  Paul 

I.  The  epistles  of  the  second  missionary  journey  (Acts 
XV.  36-xviii.  22).  Includes  the  first  visit  to  Europe  : 
Philippi,  Thessalonica,  Berea,  Athens,  and  Corinth  (a.  d. 
51-54). 

1  and  2  Thessalonians^  A.  D.  52  and  53. 

II.  The  epistles  of  the  third  missionary  journey  (Acts 
xviii.  23-xxi.  20).  Included  more  than  two  years  spent 
in  visiting  the  churches  in  Galatia,  Phrygia,  and  Ephe- 
8U8 ;  renewed  visit  to  Macedonia  and  Corinth  (a.  d.  58). 

1  and  2  Corinthians,  A.  D.  57  ;  Galatians,  A.  D.  58  ; 
Romans,  A.  D.  58. 

III.  Epistles  of  the  Boman  imprisonment  (Acts  xxviii. 
14-31). 

Ephesians,  Colossians,  Philemon,  Philippians,  A.  D.  60-63. 


12  Introductory 

IV.  The  Pastoral  epistles,  written  after  the  temporary 
release  from  imprisonment  at  Eome. 

1  Timothy,  Titus,  A.  d.  67  ;  2  Timothy,  A.  D.  68  (dur- 
ing second  imprisonment  at  Rome). 


The  two  charts  following  give  a  general  view  of  the 
order  and  teaching  of  the  Pauline  Epistles.  They  are 
also  grouped  according  to  their  doctrinal  presentations 
and  the  missionary  journeys  and  activities  of  the  Apostle 
Paul.  The  General  Epistles  are  included  in  this  general 
view  to  set  forth  the  epistolary  scheme  completely. 

It  is  well-nigh  impossible  to  lay  too  much  emphasis 
and  insistence  on  the  necessity  of  getting  a  picturesque, 
graphic,  structural  and  chart  view  of  the  contents  of  the 
Epistles  of  Paul  as  a  whole.  Only  when  thus  seen  in 
their  relative  bearing  can  anything  like  an  adequate  con- 
ception of  their  truth  and  teaching  be  secured. 

It  is  therefore  urged  upon  the  student  that  he  endeavor 
to  fix  in  his  mind  such  a  general  chart  view  of  the  Epistles 
as  is  set  forth  in  the  charts  herewith  presented. 


Introductory 


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The  Epistle  to  the 
ROMANS 


Synopsis  of  Romans 

Introductory 

I.  The  Introduction  to  the  Book  (i.  1-17). 

1.  The  address  and  salutation  (i.  1-7). 

(tf)  The  writer  and  the  readers  (i.  i,  7). 
(J>)  The    substance    of    the    message    (i.  2-6 ;    cf. 
iii.  21-31). 

2.  The  apostle's  personal  interest  in  and  relation  to  the 

church  at  Rome  (i.  8-15). 

(a)  Thanksgiving  for  the  world-wide  faith  of  the 
Roman  Christians  (i.  8). 

(^)  He  prays  for  them  (i.  9). 

(c)  He  longs  to  visit  them  and  impart  some  spiri- 
tual gifts  (i.  10-15). 

3.  Definition  of  the  Gospel  (i.  16,  17). 

II.  Sin — The  Wrath  of  God — Man  Destitute  of 

God's  Righteousness — Despair  (i.  i8-iii.  20). 

1 .  The  failure  of  the  Gentiles  (i.  1 8-ii.  1 6). 

(<?)  The  failure  of  the  immoral,  degraded  Gentile 

(i.  18-32). 
(^)  The    failure    of    the    respectable    Gentile    (ii. 

1-16). 

2.  The  failure  of  the  Jew  (ii.  1 7-iii.  9). 

(/?)  The  Jew  is  a  sinner  equally  with,  and  above 

the  Gentile  (ii.  17-24). 
(i)  Cornering  the  Jew  (ii.  25-29). 
(<■)   Certain  objections  answered  (iii.  1-8). 

3.  The   whole   world,  Jew  and  Gentile,  sinners  before 

God   and  under   the   divine   wrath  (iii.  9-20 ;   cf. 
v.  12-21). 

17 


i8  Synopsis  of  Romans 

III.  Justification — The     Righteousness    of    God — 

Hope  (iii.  21-v.  21). 

1.  The  new  way  of  life  briefly  described  (iii.  21-31). 

{a)  God's  plan  of  salvation  is  clearly  and  concisely 

stated  (iii.  zi,  22). 
(/J)  The  scheme  of  salvation  developed  (iii.  23-31). 

2.  The  new  way  of  life  in  full  (iv.  i-v.  11). 

{a)  The  new  way  of  life  viewed  from  the  negative 
side — Not  by  works  (iv.  1-25). 

(i)  The  new  way  of  life  described  with  reference 
to  its  method — Positively,  by  faith  (v.  i-i  i). 

3.  The  new  way  of  life  described  in  relation  to  the  race 

(v.  12-21). 

IV.  Sanctification — The  Holiness  of  God — Assur- 

ance (vi.  i-xv.  1 3). 

1.  The  possibility  of  a  holy  life  (vi.  1-23). 

2.  The  method  of  a  holy  Hfe  (vii.  i-viii.  39). 

(a)  The  fruitless  struggle  after  holiness  (vii.  1—25). 
(J>)  The   secret    of  a  holy  life — The  Holy  Spirit 
(viii.  1-39). 
The  problem  of  the  rejection  of  Israel  (Chaps, 
ix.-xi.).     (Parenthetical.) 

3.  The  sphere  of  a  holy  life  (xii.  i-xv.  13). 

(tf)  The  Christian's  relation  to  the  Church  and  his 
fellow  believers — Ecclesiastical  (xii.  1-2 1). 

(F)  The  Christian's  relation  to  matters  civil  and 
political  (xiii.  1-14). 

(f)  The  Christian's  relation  to  the  weaker  brother 
(xiv.  I-xv.  13). 

Conclusion  (xv.  14-xvi.  2y). 


Introductory 


THE  epistle  to  the  Romans  has  been  called  "The 
profoundest  book  in  existence, "  ' '  The  cathedral 
of  Christian  faith,"  "  The  chief  part  of  the  New 
Testament  and  the  perfect  gospel."  Luther  said  that  if 
a  tyrant  should  succeed  in  destroying  the  Holy  Scriptures 
and  only  a  copy  of  the  epistle  to  the  Eomans  and  the 
gospel  of  John  escaped,  that  Christianity  would  be  saved. 

"Forasmuch  as  this  epistle  is  a  light  and  way  to  the 
whole  Scripture,  I  think  it  meet  that  every  Christian  man 
not  only  know  it,  by  rote  and  without  the  book,  but  also 
exercise  himself  therein  evermore  continually,  as  with 
the  daily  bread  of  the  soul.  No  man  verily  can  read  it 
too  oft,  or  study  it  too  well ;  for  the  more  it  is  studied, 
the  easier  it  is  ;  and  the  more  profoundly  it  is  searched, 
the  more  precious  are  the  things  found  in  it,  so  great 
treasure  of  spiritual  things  lieth  hid  therein." 

Every  great  spiritual  revival  will  be  found  connected 
as  effect  and  cause  with  a  deeper  understanding  of  the 
book  of  Romans. 

This  epistle  has  been  called  the  world-wide  gospel.  It 
certainly  presents  to  us  a  world-wide  idea  of  the  Apostle 
Paul  in  connection  with  our  Lord's  parting  commission 
as  he  understood  it — "Go  ye  Into  all  the  world,  and 
preach  the  gospel  to  every  creature. "  The  Apostle  Paul 
was  not  only  a  Hebrew — a  man  of  religion  ;  not  only  a 
Greek — a  man  of  culture ;  but  also  a  Roman — a  man  of 
imperial  universalism.  In  his  spiritual  conquests  he  had 
won  the  East  for  Christ ;  he  would  now  win  the  West. 
In  this  gospel  of  Paul  there  is  "no  respect  of  persons" 

19 


20  Romans 

(ii.  11)  ;  the  whole  world  (iii.  19)  is  under  indictment ; 
God  is  not  *'  the  God  of  the  Jews  only,"  but  "  also  of  the 
Gentiles"  (iii.  29). 

The  Name.  This  epistle  has  been  called  **  the  gospel 
according  to  Paul,"  presumably  because  of  the  expression 
' '  my  gospel ' '  found  in  ii.  16  and  xvi.  25.  Paul  is  the 
author  of  thirteen  (fourteen  if  Hebrews  is  included)  of 
the  epistles  of  the  New  Testament,  which  contain  the 
great  body  of  Church  doctrine.  It  is  necessary,  there- 
fore, to  understand  Paul — his  conversion,  his  call  to 
apostleship,  and  his  relation  by  a  special  divine  revela- 
tion to  the  Church  of  Christ. 

Many  expositors  are  of  the  opinion  that  the  apostles 
were  right  in  their  choice  of  Matthias  as  the  twelfth 
apostle  to  take  the  place  of  Judas  (Acts  i.  15-26).  The 
twelve  were  apostles  to  the  Jews ;  Paul  was  not,  but  was 
distinctly  the  apostle  to  the  Gentiles  (Galatians  ii.  8,  9). 
It  is  questioned  whether  Paul  ever  really  considered  him- 
self one  of  the  twelve.  It  might  seem  from  1  Corinthians 
XV.  7,  8  as  though  the  Apostle  Paul  separated  himself 
from  the  twelve.  But  whether  this  be  true  or  not,  it  is 
absolutely  certain  that  Paul  claimed  to  have  been  the 
recipient  of  a  special  unique  revelation  (Eomaus  xvi.  25, 
26  ;  Ephesians  iii.  1-13,  cf.  Galatians  i.  11-ii.  10),  such  as 
had  not  been  made  to  any  of  the  other  apostles.  This 
revelation  concerned'  the  doctrine  of  the  Church. 

The  Time  and  Place  of  Writing.  This  epistle  to  the 
Eomans  was  probably  written  in  the  spring  of  58  A.  D. 
in  the  house  of  Gaius,  a  Corinthian  Christian  merchant 
(1  Corinthians  i.  14  ;  Romans  xvi.  23).  Tertius,  a  com- 
panion of  Paul,  is  the  scribe  or  amanuensis  (xvi.  22). 
Paul  is  about  to  leave  Corinth  ("  these  parts  ")  for  Jeru- 
salem (xv.  23)  by  way  of  Macedonia  (Acts  xxiii. )  on  his 
third  missionary  journey.  Paul  arrived  at  Jerusalem 
with  the  collection  for  the  saints  at  Pentecost  (Acts  xx. 


Introductory  2 1 

16  ;  xxi.  26).  This  leads  us  to  place  the  date  about 
68  A.  D. 

The  Church  at  Rome.  The  claim  of  the  Eomau 
Catholic  Church  that  Peter  was  the  founder  of  the  church 
at  Eome  is  without  adequate  historical  basis.  Outside  of 
Eoman  tradition,  we  have  no  dependable  evidence  that 
Peter  was  the  first  bishop  of  the  church  at  Eome,  or  in- 
deed that  he  was  ever  in  Eome  at  all.  If  Peter  had  been 
in  Eome  at  the  time  of  the  writing  of  this  epistle,  Paul 
would  surely  have  greeted  him  together  with  the  others 
mentioned  in  chapter  sixteen.  It  would  surely  have  been 
discourteous  for  Paul  not  to  have  saluted  Peter  even  be- 
fore the  others  named. 

Further,  it  seems  improbable  that  Peter  was  in  Eome 
at  the  time  of  the  writing  of  the  epistle  to  the  Philippians 
(63  A.  D.),  for  Paul  speaks  in  ii.  20  of  being  practically 
forsaken  except  for  Timothy.  The  words  of  this  passage 
could  hardly  be  true  of  a  fellow  apostle,  had  he  been 
there.  Paul  needed  specific  direction  from  Christ  to  pass 
over  into  Europe  (Acts  xvi.  9).  Such  direction,  it  seems 
to  us,  would  have  been  unnecessary  if  any  other  apostle 
had  been  in  that  place.  May  not  the  reason  that  the 
Holy  Spirit  did  not  allow  Paul  to  go  to  Asia  (Acts  xvi.  6) 
have  been  that  Peter  had  already  been  working  there? 
Peter  was  not  the  apostle  to  the  Gentiles,  but  to  the  Jews 
(Galatians  ii.  7-9).  It  seems  most  plausible,  therefore, 
that  Paul,  and  not  Peter,  should  be  the  first  apostle 
directly  connected  with  the  great  church  at  Eome,  repre- 
senting, as  it  did,  in  a  unique  way  the  church  of  the 
Gentiles. 

Further,  it  should  be  remembered  that  Paul  made  his 
boast  that  he  would  not  build  upon  any  other  man's 
foundation  (xv.  16-24).  '*  For  Paul  the  writing  of  such 
a  didactic  epistle  to  a  church  of  which  he  knew  Peter  to 
be  the  founder  and  bishop,  would  not  have  been  accord- 


22  Romans 

iug  to  the  principle  of  his  apostolic  independence,  an  im- 
possible inconsistency  (cf.  xv.  15  ;  xvi.  17  with  xv.  20)." 

The  church  of  Eome  was  in  existence  at  and  before  the 
time  of  Paul's  writing  this  epistle  (i.  8-13).  It  was  al- 
ready in  a  well-organized  form  (xii.  5,  £f.,  cf.  Acts  xvi.  5). 
It  seems  evident  from  i.  8,  in  which  it  is  said  that  the 
faith  of  the  Eoman  church  had  spread  throughout  the 
then-known  world,  that  the  church  had  already  been 
some  time  in  existence. 

The  church  at  Eome  seems  to  have  been  founded  by 
converts  under  the  preaching  of  Peter  and  the  apostles 
on  the  Day  of  Pentecost  and  of  the  Apostle  Paul  during 
some  of  his  missionary  journeys  (Acts  ii.  10 ;  Eomans 
xvi.  7). 

Doubtless  the  persecution  that  arose  at  the  time  of  the 
stoning  of  Stephen  drove  many  to  seek  refuge  in  the 
capital  city,  which  at  that  time  was  noted  for  its  religious 
toleration.  The  edict  of  Claudius  (Acts  xviii.  2)  may 
also  have  caused  many  to  flee  to  Greece,  where  they  heard 
the  Apostle  Paul  preach,  were  converted,  and  went  back 
to  Eome  as  preachers  of  the  gospel,  and  thus  founded  the 
Christian  Church  there.  We  know  certainly  that  Aquila 
and  Priscilla  fled  from  Eome  (Acts  xviii.  2)  and  stayed 
with  Paul  at  Corinth,  and  then  went  again  to  Eome 
(1  Corinthians  xvi.  19)  as  teachers  of  the  gospel  and 
leaders  of  the  church  (Eomans  xvi.  3).  It  is  evident  that 
at  the  time  of  Paul's  writing,  the  church  met  in  their 
house.  The  list  of  salutations  in  the  sixteenth  chapter 
includes  many  of  Paul's  friends,  converts,  and  pupils 
(xvi.  1-16). 

The  Composition  of  the  Church  at  Rome.  From 
the  study  of  the  epistle  itself,  we  learn  that  the  church  at 
Eome,  while  containing  many  Jewish  Christians  (ii.  17  ; 
iv.  1 ;  vii.  1 ;  chap,  xiv.),  had  a  preponderance  of  Gentile 
Christians,  both  as  to  numbers  and  doctrinal  influence 


Introductory  23 

(i.  5,  6,  13-15 ;  xv.  15-21,  indeed,  the  whole  of  chaps, 
ix.-xi.  presuppose  this  condition).  That  the  church  was 
composed  of  this  mixed  element  is  clear  from  ii.  9  ;  xv. 
7-13  ;  vi.  7-19  ;  cf.  Acts  xix.  17-28. 

The  Occasion  of  Writing  the  Epistle,  The  immedi- 
ate occasion  of  Paul's  writing  this  epistle  is  clearly  stated 
(xvi.  1).  Phoebe,  one  of  Paul's  converts,  a  Christian 
Greek  woman,  is  about  to  leave  Corinth  for  Eome.  The 
apostle  would  commend  her  to  the  Christian  brethren 
there,  and  also  take  the  opportunity  of  expressing  to  them 
his  personal  longings  to  visit  the  capital  city,  the  joy  he 
has  in  hearing  of  their  faith,  and  his  speedy  expectation, 
since  he  has  "now  no  more  place  in  these  parts"  (xv. 
22-23),  of  seeing  them  face  to  face. 

The  Aim  and  Object  of  the  Epistle.  The  immediate 
occasion  of  Paul's  writing  the  epistle,  as  we  have  just 
seen,  is  clearly  stated.  The  aim  and  purpose  of  the 
epistle  are  not  quite  so  apparent.  Paul  had  received  in- 
formation with  regard  to  certain  important  doctrinal 
questions  which  were  calling  for  solution ;  the  problem 
of  the  Jew  and  the  Gentile  in  their  relation  to  each  other  ; 
justification  by  faith  alone  ;  sin  in  the  life  of  the  believer. 
The  main  purpose  of  the  epistle,  however,  seems  to  be  to 
set  forth  the  great  central  truths  of  the  gospel  in  such  a 
manner  as  to  serve  as  a  rule  of  faith  for  the  churches  of 
all  time.  In  no  other  of  his  epistles  does  Paul  present  to 
us  such  a  systematic,  doctrinal  exposition  of  the  whole 
gospel  scheme  of  salvation  in  contradistinction  to  a  Ju- 
daizing  gospel. 

The  Key-Thought  of  the  Epistle.  It  is  God's  way 
of  saving  men  according  to  the  gospel  as  preached  by 
Paul.  It  is  God's  way  of  salvation  for  lost  mankind. 
The  epistle  to  the  Eomans  is  the  answer  to  Job's  ques- 
tion, "  How  can  a  man  be  just  with  God  ?  "  It  is  a  won- 
derful unfolding  of  the  plan  of  salvation. 


The  Gospej 
GOD'S    METHO 

How  Can  a  Bad  Mart 


Sin- 

-The  Wrath  of  God 

Justification — Th( 

Convince  Him  That  He  Is  Bad— Destitute 
of  Righteousness  (i.  18-iii.  20). 

Convince  Him 
Good  in  An 

Despair 

All  may  have 
because  Christ  ha 

I         The  New 

All  under 
tute  of  the  rij 

T>ii»  n 

the  wrath  of  God 
jhteousness  of  Go 

because  desti- 
d. 

Introduction 

<>«»;la    /4      iS    ii      I 

(i.  1-17) 

1.  Immoral  Gentile  (i.  18-32). 

(The  man  of  conscience. ) 

2.  Moral  Gentile  (ii.  1-16). 

(The  moral  man.) 

(iii.  21- 
Not    Heii 

Personal 

Judaistii 
II.      The  New  i 

Relations 

(iv.  i-\ 

of 

Writer 

to 

Romans 

II.  The  Jew  (ii.  17-iii.  8). 

(The  religious  man.) 

III.  Whole  world — Jew  and  Gentile  (iii. 

9-20;  of.  V.  12-21). 

1.  Negatii 
iv.). 

Ri 

(a)  A 
(6)  A 

Were 

All  under  sin  and  the  judgment  of 
God. 

2.  Positive 

(«): 

(^)B 

III.     Our  Choic 
or  of  Ch( 

cording  to  Paul 

OF   SAVING    MEN 

Made  and  Kept  Good  ? 

i'hteousness  of  God         Sanctification — The  Holiness  of  God 


He^Can  Be  Made 

I  (hi.  2I-V.  21). 


<ghteousness  of  God 


n  epitome) 


(tic,  Moralistic,  or 
Theistic. 

I  n  full) 

Not  by  Works  (Chap. 

piot  a  new  way,  for  : 

fcai,  personally 

km,  representatively 

tied  by  faith. 

^y  Faith  (v.  i-ii). 
;\braham  and  Moses. 
\ :  ws  xi.  a  cloud  of  wit- 
si. 

ils which  faith  brings: 
t|cation,  peace,  favor 
3d,  hope,  rejoicing  in 
i^ition,  etc. 

i|Lemaining  in  Adam 
HChrist  (v.  12-21). 


Assure  Him  That  He  Can  Be  Kept  Good 
(vi.  i-xv.  13). 


Assurance 


Is  salvation  by  grace  a  safe  doctrine  ? 


II. 


The  Possibility  of  a  Holy  Life 
(vi.  1-23). 

1.  As  to  state  of  sin  (vi.  I-14). 
"  Reckon." 

2.  As  to  acts  of  sin  (vi.  15-23). 
"  Present." 

The  Method  of  a  Holy  Life 
(Chaps,  vii.,  viii.). 

1.  Negatively  (Chap.  vii.). 

(rt)  Not  by  law — Legality 

(vii.  I-13). 
(b)  Not  by  self-effort 

(vii.  14-25). 

2.  Positively  (Chap.  viii.). 

(a)  The  indwelling  Holy  Spirit 
gives :  Freedom  from  out- 
ward and  inward  condem- 
nation, new  element  of  life, 
heirship  and  sonship,  future 
glory,  no  separation. 

The  problem  of  the  Jew  (Chaps,  ix.-xi.). 

III.     The  Sphere  of  ^a  Holy  Life  (xii.  i- 
XV.  13). 


Conclusion 


(xv.  14-xvi.  27) 


Personal 
Greetings 

to 
Roman 
Christians 


26  Romans 

Two  dominant  phrases  in  the  first  chapter  give  us  the 
key-thought  of  the  whole  epistle:  "the  wrath  of  God" 
— which  is  revealed  against  all  unrighteousness,  and 
under  which  all  men,  because  they  are  sinners,  rest ; 
*'  the  righteousness  of  God  " — God's  own  righteousness — 
which  is  revealed  in  Christ,  and  is  reckoned  to  sinners 
when  they,  by  faith,  appropriate  the  redemptive  work 
of  Christ.  In  harmony  with  these  thoughts,  the  epistle 
continues  by  showing : 

First.  The  need  of  "  the  righteousness  of  God"  by  all 
men,  whether  Jew  or  Gentile,  whether  controlled  by  the 
law  of  conscience  (chap.  i.  ;  ii.  15),  or  the  specific  revela- 
tion of  law  (Sinai)  from  God  (ii.  1-iii.  10). 

Second.  The  method  of  obtaining  this  *'  righteousness 
of  God ' ' :  negatively,  not  by  works  of  human  merit 
(chap,  iv.)  ;  but  by  faith  in  the  redemptive  work  of  our 
Lord  (chap.  v.). 

Third.  "  The  righteousness  of  God  "  exhibited  in  life 
and  conduct — the  doctrine  of  sanctification,  just  as  chap- 
ters one  to  five  deal  with  the  doctrine  of  justification, 
comprising  the  possibility  of  a  holy  life  (chap,  vi.) ;  the 
method  of  a  holy  life,  negatively,  not  by  the  law  of  self- 
effort  (chap,  vii.),  positively,  by  the  indwelling  Spirit 
(chap,  viii.)  ;  the  sphere  for  the  manifestation  of  a  holy 
life:  ecclesiastical  (chap,  xii.)  ;  political  (chap,  xiii.)  ; 
fraternal  (chaps,  xiv.,  xv.). 

The  conclusion  of  the  epistle  consists  of  salutations  and 
greetings  (chap.  xvi.). 

General  View  of  Contents.  The  general  thought  of 
this  epistle  may  also  be  comprehended  in  the  following 
question :  How  can  a  bad  man  be  made  good  1  or  God's 
method  of  making  bad  men  good.  This  question  is  an- 
swered in  a  threefold  way : 

First.  By  convincing  men  that  they  are  bad  (chaps. 
i.-iii.). 


Introductory  27 

Second.  By  sLowing  them  that  they  can  be  reckoned 
good  in  another  (chaps,  iv.,  v.). 

Third.  By  assuring  them  that  they  can  be  kept  good 
(chaps,  vi.-xvi.). 

Thus  we  have  despair  (chaps,  i.-iii.) ;  hope  (chaps,  iv., 
V.)  ;  assurance  (chaps,  vi.-viii.  ;  xii.-xvi.). 

The  epistle  deals  with  three  great  Christian  doctrines  : 
sin  (chaps,  i.-iii.)  ;  salvation  (chaps,  iv.,  v.)  ;  sanctifi- 
cation  (chaps,  vi.-viii.  ;  xii.-xvi.). 


Introduction  to  the  Book 

(i.  1-17) 

THE  Introduction  falls  into  three  sections :  The 
address  and  salutation  (i.  1-7)  ;  The  apostle's 
personal  interest  in  and  relation  to  the  church 
at  Eome  (i.  8-15)  ;  The  statement  of  the  thenie'(i.  16,  17). 

I.     The  Address  and  Salutation  (i.  1-7). 

(a)  The  Writer  and  the  Readers  (i.  7).  It  has  been  well 
said  that  it  is  God's  call  and  not  our  progress  that  makes 
us  saints.  "We  are  saints  by  calling  and  not  by  character 
merely  or  primarily. 

(6)  Tlie  Substance  of  the  Message  (i.  2-6 ;  cf.  iii.  21-31). 
Note  the  importance  of  the  message  by  the  length  of  the 
sentence,  which  begins  with  verse  2  and  ends  with 
verse  6 — one  hundred  and  twenty-seven  words  in  all. 
Verses  2  and  6  are  really  a  parenthetical  statement 
between  the  writer — "Paul  the  apostle,"  and  those  writ- 
ten to — "  the  saints  in  Eome. "  Here  is  set  forth  in  broad 
outlines  the  gospel  as  preached  by  Paul.  With  these 
verses  should  be  compared  iii.  21-31. 

Six  thoughts  are  expressed  in  this  broad  outline  view 
of  the  gospel. 

First.  It  is  the  gospel  of  God  (i.  1 ;  cf.  Galatians 
1.  11-16).  It  is  "not  after  man" — that  is,  it  is  not  ac- 
cording to  man's  thoughts,  human  notions,  or  even  our 
common  sense.  All  sorts  of  little  difficulties  will  be 
raised  about  the  gospel  unless  we  remember  that  it  is 
"not  after  man"  (cf.   1  Corinthians  i.  18  with  ii.  7). 

28 


Introduction  to  the  Book  29 

We  should  not  be  surprised,  therefore,  to  find  some  things 
in  the  gospel  of  God  which  are  difficult  to  understand. 

Second.  The  gospel  is  related  to  the  Old  Testament 
Scriptures  (i.  2).  There  was  a  gospel  in  the  Old  Testa- 
ment which  was  preached  to  Abraham  and  to  David. 
There  is  a  unity  of  the  message  of  the  Old  and  New  Testa- 
ments which  is  clearly  evident  from  Paul's  treatment  of 
the  theme  in  Acts  xxviii.  23-28.  A  careful  study  of  the 
''fulfilments"  of  Matthew's  gospel  sets  forth  the  inter- 
dependence of  the  one  Testament  upon  the  other.* 
.  Third.  The  gospel  concerns  Jesus  Christ  (i.  3-7).  Four 
things  are  to  be  here  noted  :  first,  Christ's  human  nature  ; 
He  was  of  the  ''seed  of  David"  ;  second,  His  divine  na- 
ture ;  declared  to  be  the  Son  of  God  by  the  resurrection  ; 
third,  sovereign  Lord  ;  fourth,  equal  with  the  Father 
(i.  4,  5,  7).  Such  a  Christ  is  the  foundation  of  the  gospel 
according  to  Paul — "  the  gospel  of  God." 

Fourth.  The  gospel  has  its  basis  in  the  atoning  merits 
of  the  death  of  Jesus  Christ  and  the  seal  of  its  truth  in 
His  resurrection  from  the  dead  (i.  4,  cf.  iii.  24-26). 

Fifth.  The  gospel  has  as  its  condition  personal  faith — 
a  faith  Unto  obedience  (i.  5,  cf.  John  iii,  36  E.  V.)  of  the 
believer  in  the  person  and  work  of  the  Son  of  God  (i.  5, 
cf.  iii.  26-30). 

Sixth.  The  gospel  has  its  glorious  result  in  the  justi- 
fication of  the  believer  (i.  17,  cf.  iii.  24-26,  30).  It  in- 
cludes the  sanctification  of  the  believer,  also  (cf.  viii. 
29,  30). 

2.  The  Apostle's  Personal  Interest  in  and  Re- 
lation to  the  Church  at  Rome  (i.  8-15). 

(a)    The  Apostle   Offers  Thanksgiving  for  the   World- 
Wide  Faith  of  the  Roman  Christians  (i.  8).     Note  the  ex- 
pression "  my  God,"  which  is  used  (except  John  xx.  28) 
only  by  Christ  and  Paul,  indicating  the  apostle's  inti- 
•  See  volume,  "  The  Gospels  and  Acts,"  by  author,  p.  19, 


30  Romans 

macy  with  Christ  and  his  personal  appropriation  of  and 
identification  with  this  great  truth.  How  personal  is 
Paul's  relation  to  the  Lord:  "He  loved  me;"  "He 
gave  Himself  for  me."  The  apostle  is  not  afraid  to 
praise  the  saints  for  good  he  finds  in  them. 

(&)  He  Prays  for  Them  (i.  9).  Paul  was  unceasing  in 
his  prayer  for  his  converts  and  for  all  Christians.  Doubt- 
less he  felt  it  a  sin  not  to  pray  for  them  (cf.  1  Samuel  xii. 
23).  He  "  wrestles  "  in  prayer  for  them  (Colossians  ii.  1). 
Praying  is  a  part  of  Christian  service.  The  appeal  to 
God  is  mentioned  because  it  may  have  seemed  surprising 
to  the  Eoman  Christians  that  the  apostle,  who  had  not 
founded  the  church  there,  should  be  so  interested  in  them. 
He  would  have  them  know  that  he  was  not  indifferent  to 
their  spiritual  welfare.  In  return  he  asks  them  to  pray 
for  him  (xv.  30).     Here  is  a  lesson  in  reciprocal  prayer. 

(c)  He  Longs  to  Visit  Them  and  Impart  Some  Spiritual 
Gifts  (i.  10,  11).  So  great  a  Gentile  city  as  Eome  is  envi- 
able ground  for  the  great  apostle  to  the  Gentiles.  Note 
his  purpose  : 

First.  This  thing  of  "mutual  faith,"  the  desire  to 
share  the  blessings  of  the  gospel.  Oh,  the  humility  of 
it !  The  great  preacher  expressing  his  need  of  them  for 
the  perfecting  of  his  faith.  The  strong  needing  the 
weak.  Note  the  words,  "  that  I  may  be  comforted  in 
you,  and  each  of  us  by  the  other's  faith, "  What  a  lesson 
in  the  necessity  of  mutual  helpfulness,  and  also  in  the 
nature  of  the  gifts  of  the  spirit !  (cf.  Ephesians  iv.  ;  Eo- 
mans  xii.). 

Second.  To  impart  some  spiritual  gift  (i.  11).  This 
gift  is  probably  the  establishing  of  the  saints  in  the 
faith  (cf.  xvi.  25).  Establishing  grace  is  needed  in  our 
day  also  and  can  be  found  in  Paul's  gospel.  Here,  too, 
is  a  hint  as  to  the  greater  value  of  the  human  voice  as 
compared  with  the  preached  sermon.     The  work  of  the 


Introduction  to  the  Book  31 

pastor  is  to  establish  his  people  in  the  faith  (Ephesians 
iv.  11-16). 

Third.  He  longs  for  fruit  among  them.  Here  is  the 
apostle's  gracious  avarice  for  fruit.  He  was  always  look- 
ing for  results.  Barrenness  is  unscriptural  and  disap- 
pointing. We  are  commanded  to  ''bring  forth  fruit" 
(John  XV.).  The  only  reason  for  the  Christian's  exist- 
ence on  the  earth  is  fruit-bearing  (Luke  xiii.  6-9). 

Fourth.  Paul's  intended  visit  had,  for  some  reason  or 
other,  been  hindered  (i.  13).  Just  why,  we  may  not  be 
able  exactly  to  say.  It  may  have  been  the  call  of  other 
fields  (Acts  XV.  19-22)  ;  or  Satan  may  have  hindered  him 
(1  Thessalonians  ii.  17-19)  ;  or,  again,  he  may  have  met 
with  opposition  of  another  kind  (Acts  xix.  22  ff.).  That 
the  hindrance  was  not  in  Paul  himself  is  clear  from  Eo- 
mans  i.  15.  The  doors  were  shut,  but  the  apostle  stands 
ready  to  enter  when  they  are  open  (i.  15).  The  time  of 
the  visit  rests  with  God  and — shall  we  say  it  1 — the  peo- 
ple's prayers. 

Here  is  the  problem  of  making  plans.  It  is  right  to 
make  plans  providing  we  submit  them  to  God  (Romans 
i.  10  ;  XV.  32  ;  Acts  xviii.  21  ;  James  iv.  13-17).  Some- 
times plans  are  broken  up  and  come  to  nothing,  at  least 
this  is  what  Paul  states  without  apology  or  misgiving. 
How  strangely  God  fulfills  our  plans  !  Paul  expected  to 
visit  Eome  just  as  he  expected  to  enter  Damascus  (Acts 
ix.),  but  not  as  a  prisoner. 

Fifth.  The  apostle  considers  himself  a  debtor  to  the 
Eomans  (1.  14),  yea  to  all  men,  irrespective  of  class,  rank, 
or  position ;  to  the  cultivated  classes  and  the  ignorant 
masses.  He  has  a  gift  that  makes  him  a  debtor  and  not 
a  creditor.  This  is  the  spirit  of  which  missionaries  are 
made.  No  other  religion  lays  the  burden  of  the  world  on 
the  shoulders  of  its  adherents.  Paul  claims  the  whole 
world  for  his  parish. 


32  Romans 

Do  we  thus  regard  ourselves  as  debtors  ?  If  so,  what 
should  we  be  doing  in  the  way  of  evangelizing  the  world? 

This  debt,  Paul  was  neither  afraid  nor  ashamed  to  pay. 
The  enemies  of  Paul  had  doubtless  intimated  that  he 
was  afraid  or  ashamed  to  visit  Rome  (of.  "  for  "  ver.  16 
with  ver.  15).  It  was  not  this  that  had  held  him  back 
from  visiting  them.  He  did  not  dread  the  issues  from 
the  preaching  of  such  a  gospel. 

Why  might  the  apostle  be  tempted  to  be  ashamed! 
Various  reasons  are  suggested  : 

First.  Put  yourself  back  in  the  first  century  and 
under  Pauline  conditions,  and  consider  the  moral  and 
religious  condition  of  the  Greek  and  Eoman  world. 

Second.  Think  of  what  Paul  had  to  offer  such  a  world 
from  the  Greek  and  Eoman  view-point :  a  gospel  origi- 
nating in  Palestine,  a  despised  province  of  the  Eoman 
Empire  ;  a  religion  which  called  for  faith  in  a  dead  Jew ; 
a  religion  with  no  elaborate  priesthood  or  gorgeous 
temples,  the  adherents  of  which  consisted  mostly  of  the 
poor  and  ignorant ;  a  gospel  which  Greeks,  Eomans  and 
Jews  alike  looked  upon  as  "foolishness"  (cf.  1  Corin- 
thians i.  18-25).  It  is  difficult  for  us  to-day  to  conceive 
of  such  a  condition,  for  we  look  at  Christianity  after 
twenty  centuries  of  triumphal  march. 

Third.  Paul,  the  foremost  exponent  of  the  gospel,  was 
not  only  a  Jew,  but  an  apostate  in  the  estimation  of  his 
own  nation.  A  Jew  was  despised  by  Eoman  and  Greek  ; 
an  apostate  Jew  was  despised  by  his  own  countrymen. 

Fourth.  His  gospel  called  for  repentance  and  change 
of  life,  and  such  a  call  was  not  popular  in  those  days  of 
gross  immorality. 

Are  we  ashamed  to-day  of  the  gospel  because  of  what 
it  is  in  the  eyes  of  the  world  ?  (1  Corinthians  i.  18,  23  ff.)- 

There  were  reasons  why  Paul  was  not  ashamed  : 

First.    The  gospel  was  a  great  power,  and  men  are 


Introduction  to  the  Book  33 

usually  not  ashamed  to  be  allied  to  great  powers  or  great 
parties.  Here  was  the  greatest  of  all  powers— "the 
power  of  God  unto  salvation." 

Second.  Because  of  what  the  gospel  could  do.  Paul 
looked  at  the  moral  condition  of  the  world  (cf.  chaps, 
i.-iii.  ;  1  Corinthians  chaps,  i.,  ii.)  and  was  convinced 
that  nothing  but  the  power  of  God  could  remedy  such 
condition  ;  indeed,  that  the  gospel  was  the  only  force  to 
that  end.  True,  the  powers  of  nature  also  are  God's 
forces,  but  to  other  ends ;  the  gospel  is  the  only  power 
unto  salvation ;  through  it  alone  does  God  work  for  the 
redemption  of  men. 

Paul's  Definition  of  the  Gospel.  It  is  not  the  mere 
presentation  of  an  ideal  or  the  enunciation  of  an  ethic, 
but  a  power,  the  power  that  enables  man  to  live  the  life 
and  character  of  God.  Ideals  and  ethics  may  be  pos- 
sessed, and  yet  man  may  be  powerless  to  realize  them. 
The  gospel  is  the  announcement  that  God  has  provided  a 
righteousness  for  unrighteous  men,  a  righteousness  to  be 
received  by  faith  in  the  redemptive  work  of  Jesus  Christ, 
His  Son. 

This  is  the  gospel  to  produce  fruit,  the  gospel  that  has 
done  so  in  other  lands,  that  will  do  so  (and  as  we  know 
did  do)  in  Eome,  that  is  doing  so  to-day,  and  will  con- 
tinue to  do  so.  It  is  the  power  and  the  wisdom  of  God, 
compared  with  which  all  schemes  of  men  are  weak  and 
foolish  (cf.  1  Corinthians  chaps,  i.  and  ii.).  Is  this  the 
gospel  we  are  preaching  to-day  ? 


II 

Sin — The  Wrath  of  God — Man  Destitute 
of  God's  Righteousness — Despair 

(i.  IS-iii.  20) 


H 


OW  can  a  bad  man  be  made  good  ?  By  con- 
vincing him  that  he  is  totally  bad.  The  argu- 
ment of  this  section  seems  to  be  this  :  the  wrath 
of  God  is  resting  upon  all  those  who  hold  down  the  truth 
in  unrighteousness.  In  other  words,  the  wrath  of  God 
rests  upon  all  sinners.  Deliverance  from  this  wrath  can 
come  only  by  the  bestowment  upon  the  sinner  of  the 
righteousness  of  God.  Having  stated  this  general  propo- 
sition, the  apostle  proceeds  to  show  that  all  men  are  sin- 
ners and  have  fallen  short  of  their  respective  standards 
of  righteousness :  whether  the  Gentile,  who  is  taught  by 
nature  and  conscience  (i.  18-32),  or  the  Jew,  who  has 
been  the  favored  recipient  of  a  special  revelation  from 
God  (ii.  17-iii.  8).  It  is  evident,  therefore,  as  the  Old 
Testament  clearly  states,  that  all  the  world,  both  Jew  and 
Gentile,  is  guilty  and  under  the  judgment  of  God  (iii.  19) 
and  is,  therefore,  in  need  of  the  righteousness  of  God 
(iii.  9,  20). 

Having  declared  the  nature  of  the  gospel  (i.  16-18),  the 
apostle  now  proceeds  to  show  the  need  for  such  a  gospel : 
the  wrath  of  God  is  justly  revealed  against  the  wilful, 
persistent  sin  of  man,  both  Gentile  and  Jew,  moral  and 
immoral.     Mankind  is  totally  bad. 

I.  The  Failure  of  the  Gentiles  (i.  18-ii.  16).  This 
division  is  discussed  under  two  sections  :  First,  the  im- 

34 


Sin— The  Wrath  of  God  35 

moral,  degraded  Geutile  (i.  18-32) ;  second,  the  respect- 
able, moral  Gentile  (ii.  1-16)  (although  some  think  that 
the  latter  passage  refers  to  the  Jews). 

(a)  The  Failure  of  the  Immoral^  Degraded  Gentile 
(i.  18-32).  The  awful  picture  of  the  natural  man  here 
presented  is  worthy  of  profound  reflection.  It  shows 
three  stages  in  man's  sin,  particularly  the  sin  of  the 
Gentiles  or  the  heathen  : 

First.  God  has  afforded  all  mankind  an  opportunity 
to  know  Him,  both  innately  and  in  creation  (i.  19-20). 

Second.  Such  offered  knowledge  has  been  deliberately 
ignored,  with  the  result  that  those  rejecting  such  knowl- 
edge have  been  plunged  into  idle  speculations  regarding 
the  Godhead,  which  have  ended  in  gross  idolatry  and 
sensuality  (i.  21-23). 

Third.  The  consequent  judgment  upon  all  who  are 
unwilling  to  receive  and  retain  the  knowledge  of  God — 
they  are  given  up  totally  to  sin  (i.  24-32). 

A  Picture  of  the  Natural  Man  and  a  Natural  Beligion. 
It  is  worthy  of  note  that  the  awful  condition  described  in 
these  verses  is  not  the  result  of  not  knowing  God,  for 
three  things  are  definitely  stated  in  this  regard  : 

First.  The  persons  here  described — whether  they  be 
heathen  as  we  understand  that  word,  or,  which  is  more 
likely.  Gentiles  or  Oreeks,  such  Greeks  even  as  the  cul- 
tured men  of  Athens  and  Corinth — had  an  innate  knowl- 
edge of  God,  an  inner  consciousness  of  God  (ver.  19,  cf. 
ii.  15)  ;  a  knowledge  of  God  was  within  them  (cf.  John 
1.9). 

Second.  They  had  a  revelation  outside  of  themselves, 
in  nature  and  in  providence  (ver.  20,  cf.  Acts  xiv.  17  ; 
xvii.  22-31 ;  Jeremiah  v.  21  ff.  ;  Psalm  xix.  ;  xiv.  1). 

Third.  The  knowledge  of  God  possessed  by  these 
people,  both  inward  and  outward,  was  an  adequate,  full, 
suflScient    knowledge,   by  means  of  which  the  Divine 


36  Romans 

Beiug,  at  least  in  some  of  His  attributes,  was  made  so 
intelligible,  so  clearly  visible  that  they  were  without  an 
excuse  in  their  wickedness  (21,  28,  32). 

The  guilt  of  the  Gentiles  lay  in  a  refusal  to  retain  this 
knowledge,  indeed  their  immoral  and  idolatrous  condition 
was  the  direct  result  of  "  holding  down  the  truth  in  un- 
righteousness "  (ver.  18).  They  had  suppressed  the  truth 
by  their  sin  ;  they  had  imprisoned  it  by  their  immoral- 
ity ;  they  had  it,  but  in  unrighteousness  ;  they  "changed," 
or  perhaps  better,  exchanged  the  truth  for  a  lie  (vers.  22, 
23).  They  willingly  bartered  truth,  exchanged  the  spir- 
itual for  the  material,  the  seen  for  the  unseen,  the  good 
for  the  bad.  Like  Israel  in  the  wilderness,  they  ex- 
changed the  knowledge  of  the  true  God  for  the  worship 
of  the  beast  (Psalm  cvi.  20).  The  expression  here  is 
very  strong,  and  indicates  that  these  people  had  not  only 
possessed  the  truth,  but  had,  after  weighing  it,  specula- 
ting and  reasoning  about  it,  deliberately  given  it  up  them- 
selves and  applauded  those  who  indulged  in  such  conduct 
(ver.  32),  and  even  delighted  in  the  society  of  those  who 
had  made  this  exchange. 

The  result  of  this  surrender  of  the  knowledge  of  God  is 
emphasized  by  the  threefold  repetition  of  the  fact  that 
"God  gave  them  up"  (vers.  24,  26,  28).  Of  course,  we 
are  to  understand  this  expression  in  a  judicial  sense  ;  that 
is  to  say,  that  God  gave  them  up  after  they  had  really 
and  actually  given  themselves  up  to  work  all  manner  of 
uncleanness  (Ephesiaus  iv.  19  ;  1  Timothy  iv.  2  ;  Isaiah 
xliv.  20). 

Men's  thoughts  of  their  fellow  men  are  judged  by  their 
thoughts  of  God.  When  one  thinks  little  of  God,  he  is 
likely  to  think  little  of  his  fellows.  So  in  verses  24-32. 
we  have  a  picture  of  the  spiritual,  moral,  mental,  and 
physical  insensibility  and  corruption  of  these  people. 

In  the  giving  up  of  the  true  knowledge  of  God,  they 


Sin— The  Wrath  of  God  37 

had  ''shown  themselves  to  be  fools";  that  is,  they 
had  become  insipid,  utterly  senseless,  and  worthless  in 
thought  (vers.  22,  23,  28),  and  had  incurred  the  wrath  of 
God  (vers.  18,  32).  Just  at  the  point  where  men  think 
they  become  wise  (by  denying  the  true  doctrine  of  the 
Godhead)  they  actually  become  fools  (Psalm  xiv.  1). 

Thus  is  the  failure  of  the  Gentile  people  set  forth  by 
the  apostle.  The  Gentile  world  was  under  the  wrath  of 
God,  lost  and  perishing,  not  because  it  had  actually  re- 
jected Jesus  Christ — although  men  are  lost  who,  when 
Christ  is  presented  to  them,  reject  Him — but  because 
they,  by  reason  of  their  sin,  were  destitute  of  the  righteous- 
ness of  God,  without  which  no  man  is  acceptable  in  His 
sight.  All  men  are  by  nature  sinful  and  therefore  under 
condemnation.  It  may  be  that  some  of  these  Gentiles 
had  never  heard  of  Christ,  and  consequently  could  not 
reject  Him.  The  thing  we  need  to  remember  in  this 
connection  is  that  men  are  lost  and  subject  to  the  wrath 
of  God  because  they  are  sinners  by  nature,  and  destitute 
of  the  righteousness  of  God.  This  righteousness  can  be 
obtained  now  only  through  faith  in  Jesus  Christ,  and,  of 
course,  it  naturally  follows  that,  so  far  as  divine  revela- 
tion goes,  those  without  Christ  are  lost  (Acts  iv.  12  ;  John 
xiv.  6  ;  Eomans  x.  14-17). 

The  verses  in  this  chapter,  so  far  considered,  present  to 
us  a  summing  up  of  paganism,  and  show  us  that  the 
natural  religion  of  the  Gentiles  was  not  able  to  make  bad 
men  good.     Hence  the  need  of  the  gospel  of  Jesus  Christ. 

Lessons  from  Bomans  i.  18-82. 

First.  That  God  gives  a  sufficient  knowledge  of  Him- 
self to  men  to  enable  them  to  know  Him  sufficiently  to 
obey  Him.  If  men  will  persist  in  sinning  against  God, 
God  has  given  them  sufficient  light  so  that  their  sin  shall 
not  be  excused. 

Second.     Whatever  knowledge  of  God  we  have,  if  not 


38  Romans 

obeyed,  leads  to  sin  and  ruiu.  It  is  an  awful  thing  for  a 
man  to  fail  or  refuse  to  live  up  to  the  light  he  has  re- 
ceived. Man  never  does  as  well  as  he  knows,  nor  will 
he  do  always  what  he  knows  is  right.  Man  always 
knows  better  than  he  does.  A  man's  aim  should  be  to 
live  up  to  the  light  he  has  (cf.  Luke  xii.  47,  48). 

Third.  Man's  religious  evolution  is  not  upward,  but 
downward.  These  verses  teach  us  that  men  had  sufficient 
light  to  lead  them  to  God  and  a  deeper  knowledge  of 
Him,  but  they  had  refused  to  retain  that  light.  Conse- 
quently their  knowledge  of  the  one  true  God  was  de- 
graded into  the  sin  of  idolatry  and  polytheism.  We  do 
not  gain  our  knowledge  of  the  true  God  by  an  evolution- 
ary process,  that  is,  from  the  lower  to  the  higher.  The 
opposite  seems  to  have  been  the  case.  Men  began  with 
the  knowledge  and  worship  of  the  true  God — monothe- 
ism, but  gradually  degraded  their  belief  into  the  worship 
of  many  gods — polytheism.  This  is  not  evolution,  but 
devolution  (devU-ntion).  This  would  seem  to  indicate 
that  all  idolatry  springs  from  man's  dislike  of  God  ;  and 
back  of  all  idolatry  there  are  similar  immoral  beings 
(1  Corinthians  x.  20,  21  ;  1  Timothy  iv.  1  ;  Eevelation 
ix.  20  ;  xvi.  14).  With  the  growth  of  idolatry  there  is 
always  the  loss  of  restraint  on  all  animal  passions,  and 
the  violation  of  all  the  commandments  of  the  second 
table.     This  is  the  genesis  and  evolution  (?)  of  paganism. 

Fourth.  God  punishes  sin  with  sin  (Pharaoh  is  an  il- 
lustration ;  Eomans  ix.  17 ;  Exodus  viii.  15,  19,  32 ; 
ix.  12).  If  men  do  not  care  to  retain  their  knowledge  of 
God,  He  punishes  them  by  the  withdrawal  of  the  power 
of  chastity  and  morality.  One  sometimes  wonders  if  the 
efforts  of  reformers  to  rid  the  world  of  moral  ills  is  not 
an  attempt  to  change  the  punitive  j  ustice  of  God.  God 
punishes  sin  with  sin.  This  is  a  manifestation  of  His 
wrath  against  sin.    There  is  something  in  God  to  be 


Sin — The  Wrath  of  God  39 

afraid  of  (Hebrews  x.   26-31  ;  xii.   29 ;  Luke  xii.  4-5). 
"We  need  to  preach  the  wrath  of  God  in  this  day. 

Fifth.  Natural  religious  cannot  transform  human  na- 
ture into  godlikeness,  but  only  into  brutes.  Natural  re- 
ligions are  immoral — of  which  fact  we  have  abundant 
evidence  in  our  day  by  the  expose  of  certain  cults  of 
natural  religion. 

Sixth.  The  difficulty  with  atheism  and  infidelity  is 
moral,  not  intellectual.  At  the  root  of  unbelief  lies  im- 
morality and  sin.  It  is  a  thing  of  the  heart  more  than  of 
the  head,  of  morality  rather  than  intellectuality. 

Seventh.  In  view  of  all  this,  we  can  understand  why 
Paul  was  not  ashamed  of  the  gospel,  for  it  alone  was  the 
power  that  God  was  using  to  transform  mankind,  and  to 
rescue  fallen  humanity  from  divine  judgment  against  sin. 
While  the  gospel  was  not  removing  the  tide  of  immorality 
which  was  in  the  world,  it  was  lifting  men  out  of  that 
tide,  and  making  pure  and  strong  those  that  believed  in 
the  gospel.  The  brazen  serpent  raised  by  Moses  in  the 
■wilderness  for  the  smitten  Israelites  was  not  more  lightly 
esteemed  than  the  gospel  to-day,  but  Moses'  remedy  was 
the  only  remedy  ;  so  the  gospel  is  the  only  cure  for  the 
sins  of  men.     Hence  we  need  not  be  ashamed  of  it. 

Eighth.  Do  we  have  in  the  first  chapter  of  Eomans  a 
description  of  the  heathen  only,  or  is  it  a  picture  of 
civilization  too?  Is  the  apostle  describing  the  low, 
brutal  Hottentot  alone,  or  is  he  including  the  refined 
Greek  of  Ephesus  (cf.  Ephesians  ii.  1-4)  and  of  Corinth 
(cf.  1  Corinthians  chaps,  v.  and  vii.)  ?  Was  not  this  same 
catalogue  of  sins  repeated  in  Pompeii,  and  was  it  not 
probably  for  this  reason  that  God  destroyed  that  city  ? 
Let  the  immoral  drawings  and  paintings  still  portrayed 
on  the  walls  of  houses  in  excavated  Pompeii  bear  wit- 
ness !  Is  not  this  same  catalogue  of  sins  true  of  condi- 
tions in  certain  parts  of  our  own  country  at  this  present 


40  Romans 

hour  ?  Is  not  this  catalogue  of  sins  a  description  of  the 
age  in  which  we  live  until  the  time  of  the  end  (cf.  first 
and  second  epistles  to  Timothy)  ?  Have  we  not  here  a 
description,  not  of  the  sins  of  some  men,  so  much  as  the 
sin  of  man?  We  may  well  ask  ourselves,  "  Do  we,  you 
and  I,  stand  outside  this  chapter?  Are  we  ready  and 
willing  to  say  that  the  hearts  we  carry  within  our  breasts 
are  not  capable  of  these  sins  if  we  were  let  go  of  by  God, 
if  He  did  not  hold  us  fast  ? ' ' 

(6)  The  Failure  of  the  Respectable  Gentile  (ii.  1-16).  The 
apostle,  having  shown  that  the  openly  and  notoriously 
immoral  Gentile  is  destitute  of  the  righteousness  of  God, 
and  consequently  under  God's  wrath  and  in  need  of 
justification,  proceeds  now  to  show  that  the  respectable 
and  so-called  moral  Gentile  is  in  practically  the  same 
condition  before  God.  It  is  a  much  more  difficult  task 
that  the  apostle  has  before  him  to  convince  the  moral  man 
that  he  is  in  need  of  the  righteousness  of  God.  The  kind 
of  person  that  Paul  has  in  mind  in  this  section  is  the  man 
of  Pharisaic  spirit  who,  instead  of  taking  his  place  with 
the  sinner  at  the  bar  of  God  as  a  condemned  man,  would 
take  his  place  beside  the  Judge  in  the  chair,  listening  un- 
moved and  undismayed  at  the  sentence  of  the  court  upon 
the  person  at  the  bar,  instead  of  realizing  that  he  himself 
is  an  actual  accomplice  and  should  be  by  the  prisoner's 
side  receiving  the  sentence.  It  is  the  man  who  sits  in 
judgment  upon  his  fellow  men,  who  says,  "This  indict- 
ment of  the  apostle  may  be  true  of  others,  but  it  is  not 
true  of  me.  I  am  not  a  bad  man  like  the  rest  of  men  ; " 
the  man  who,  like  the  Pharisee  in  the  temple,  said, 
**God,  I  thank  thee,  that  I  am  not  as  other  men  are, 
.     .     .     even  as  this  publican"  (Luke  xviii.  11). 

It  is  the  purpose  of  the  apostle  to  show  that  the  so- 
called  moral  man  is  as  destitute  of  the  righteousness  of 
God  as  the  man  who  is  called  grossly  immoral. 


Sin — The  Wrath  of  God  41 

What  is  a  Moral  Man  ?  The  question  arises,  What  is 
morality  ?  and  who  may  properly  be  called  a  moral  man  ? 
Is  there  such  a  thing  in  the  world  as  a  strictly  moral  man  ? 
Morality  is  the  observance  of  the  law,  the  strict  keeping 
of  the  commandments  of  God.  The  moral  man,  therefore, 
is  the  man  who  keeps  the  law  and  commandments  of  God 
— inwardly  as  well  as  outwardly,  in  thought  as  well  as 
act,  in  motive  as  well  as  deed.  To  break  one,  even  the 
least  of  the  commandments,  constitutes  immorality  : 
"  For  whosoever  shall  keep  the  whole  law,  and  yet  offend 
in  one  point,  he  is  guilty  of  all  "  (James  ii.  10). 

Where  is  the  man,  then,  who,  in  the  light  of  all  this,  can 
say,  ''I  have  not  sinned"?  If  we  have  not  sinned  in 
deed,  we  have  in  word  ;  if  we  have  not  sinned  in  word, 
we  have  in  thought  and  imagination,  and  that  a  thousand 
times.  "  There  is  none  righteous  ;  no,  not  one  "  (Romans 
iii.  10).  *'  For  all  have  sinned,  and  come  short  of  the  glory 
of  God"  (Romans  iii.  23).  One  act  of  stealing  consti- 
tutes a  man  a  thief ;  so  one  act  of  disobedience  to  the 
moral  law  constitutes  a  man  immoral.  Judged  by  this 
standard,  then,  there  is  no  such  thing  as  a  moral  man. 
For  this  reason  salvation  by  morality  or  by  character  is 
impossible  (cf.  Romans  iii.  19,  20  ;  Galatiaus  ii.  16). 
"For  as  many  as  are  of  the  works  of  the  law  are  under 
the  curse  ;  for  it  is  written,  Cursed  is  every  one  that  con- 
tinueth  not  (literally:  perpetually)  in  all  things  which 
are  written  in  the  book  of  the  law  to  do  them  "  (Gala- 
tiaus iii.  10).  Such  an  obedience  is  impossible  to  man  ; 
therefore  salvation  by  works  is  out  of  the  question. 

Degrees  of  Sin.  It  is  not  to  be  understood  by  this  that 
all  men  are  immoral  in  the  same  sense  or  degree.  The 
Apostle  Paul  himself  was  not  an  immoral  man  in  the 
sense  of  immorality  as  graphically  depicted  in  Romans 
i.  18-32  (cf.  Philippiansiii.).  He  was  immoral,  however, 
when  his  character  was  compared  with  God's  perfect 


42  Romans 

standard.  Then,  he  discovered  his  own  righteousness  to 
be  "as  filthy  rags"  (Isaiah  Ixiv.  6)  j  his  best  acts,  he 
discovered  to  be  but  selfish  sins.  Paul's  estimate  of  his 
life,  moral  as  it  was  from  the  human  point  of  view,  but 
as  viewed  in  the  light  of  God's  perfect  standard  as  it 
flashed  on  the  vision  of  the  apostle  in  his  conversion,  is 
graphically  set  forth  in  Philippians  iii.  4-11:  ''Though 
I  might  also  have  confidence  in  the  flesh.  If  any  other 
man  thinketh  that  he  hath  whereof  he  might  trust  in  the 
flesh,  I  more :  Circumcised  the  eighth  day,  of  the  stock 
of  Israel,  of  the  tribe  of  Benjamin,  an  Hebrew  of  the  He- 
brews ;  as  touching  the  law,  a  Pharisee  ;  Concerning  zeal, 
persecuting  the  church  ;  touching  the  righteousness  which 
is  in  the  law,  blameless.  But  what  things  were  gain  to 
me,  those  I  counted  loss  for  Christ.  Yea  doubtless,  and 
I  count  all  things  but  loss  for  the  excellency  of  the  knowl- 
edge of  Jesus  Christ  my  Lord ;  for  whom  I  have  suffered 
the  loss  of  all  things,  and  do  count  them  but  dung,  that  I 
may  win  Christ,  and  be  found  in  him,  not  having  mine 
own  righteousness,  which  is  of  the  law,  but  that  which  is 
through  the  faith  of  Christ,  the  righteousness  which  is  of 
God  by  faith  :  That  I  may  know  him,  and  the  power  of 
his  resurrection,  and  the  fellowship  of  his  sufferings,  being 
made  conformable  unto  his  death ;  If  by  any  means  I 
might  attain  unto  the  resurrection  of  the  dead."  Paul's 
estimate  of  his  life  before  conversion  is  his  estimate  of 
morality  in  relation  to  his  personal  salvation. 

Of  course,  there  is  a  great  difference  in  the  grades  and 
degrees  of  sin.  All  men  are  not  sinners  alike  in  degree, 
but  they  are  sinners  alike  in  fact.  In  the  estimation  of 
God,  the  intent,  motive,  and  thought  of  the  heart  and  life 
are  weighed,  and  enter  into  the  estimation  of  a  man's 
character  just  as  much  as  his  outward  acts  and  deeds 
(Luke  xvi.  15 ;  1  Samuel  xvi.  7).  This  is  the  truth 
taught  in  the  Sermon  on  the  Mount  (Matthew  v.  21,  22, 


Sin— The  Wrath  of  God  43 

28,  43-48)  and  in  Romans  ii.  16 — **In  the  day  when  God 
shall  judge  the  secrets  of  men  by  Jesus  Christ  according 
to  my  gospel."  This  is  true  of  God's  estimation  of  a 
man's  character  now,  but  it  is  especially  true  as  relating 
to  the  criterion  of  judgment  at  the  bar  of  God  in  the 
future,  and  really  it  is  the  future  judgment  that  is  the 
prominent  fact  set  forth  in  this  section  of  Romans. 

The  difference  between  the  sin  of  the  moral  and  im- 
moral man  lies  not  so  much  in  its  nature  as  in  its  mani- 
festation. God  judges  the  motives  of  the  heart  as  well  as 
the  actions  of  the  life  (Luke  xvi.  15  ;  1  Samuel  xvi.  7). 
Judged,  then,  by  motive,  thought,  and  purpose,  the  so- 
called  moral  Geutile  is  as  destitute  of  the  righteousness 
of  God  as  the  Gentile  called  immoral.  It  is  such  a 
reader,  in  fact,  whether  Jew  or  Gentile,  that  the  apostle 
has  in  mind,  and  he  would  distinctly  teach  such  a  man 
that  the  Judge  of  all  the  earth  is  about  to  sentence  him. 

The  True  Principles  of  Judgment.  There  are  four  prin- 
ciples of  judgment  set  forth  in  these  verses.  The  argu- 
ment of  the  entire  section  is  somewhat  as  follows :  The 
judgment  of  God  upon  human  life  and  character  is  of 
such  a  nature  that  men,  no  matter  what  their  position  in 
this  life  may  be  or  to  what  grade  of  society  they  belong, 
are  totally  unable,  by  anything  derived  from  their  first 
birth,  to  stand  accepted  at  the  judgment  bar  of  God. 
Judged  by  the  law  of  conscience,  by  the  law  of  morality, 
or  even,  as  we  shall  see  in  the  next  section,  by  the  re- 
vealed law  of  God,  all  men  are  by  nature  alike  destitute 
of  God's  righteousness,  and  subject  to  the  visitation  of 
His  wrath.  The  following  are  the  principles  of  the  judg- 
ment as  set  forth  in  this  section  : 

First.  "The  judgment  of  God  is  according  to  truth 
against  them  which  commit  such  things"  (ii.  2,  cf. 
vers.  1-5). 

This  means  that  the  judgment  of  God  deals  with  naked 


44 


Romans 


facts  ;  that  at  the  bar  of  God  a  man  appears  as  he  really 
is,  not  as  what  he  seems  to  be  ;  that  character,  not  repu- 
tation, is  emphasized.  These  facts  should  keep  the  re- 
spectable, moral  Gentile  and  the  Jew  from  looking  with 
disdain  and  censure  upon  the  so-called  notoriously  sinful. 
The  same  propensities  that  manifest  themselves  in  the 
openly  sinful  act  are  operative  and  active  in  the  hearts  of 
the  so-called  moral  and  religious,  in  thought,  imagina- 
tion, and  motive.  The  moral  man  who  is  nasty  within  is 
just  as  guilty  before  God  as  the  immoral  man  who  is  nasty 
without.  "  And  thinkest  thou  this,  O  man,  that  judgest 
them  which  do  such  things,  and  doest  the  same,  that  thou 
shalt  escape  the  judgment  of  God  1  Or  despisest  thou  the 
riches  of  his  goodness  and  forbearance  and  long-suffer- 
ing ;  not  knowing  that  the  goodness  of  God  leadeth  thee 
to  repentance"  (ii.  3,  4)?  God  deals  with  realities,  not 
professions.  Men  stand  before  Him  in  their  true  char- 
acter. 

We  should  be  careful  lest  we  fall  into  the  error  of 
thinking  that  the  sin  which  we  look  upon  with  contempt 
and  yet  is  existent  in  our  own  hearts  will  be  overlooked 
by  God  in  the  judgment.  *'As  a  man  thinketh  in  his 
heart,  so  is  he."  God  looks  at  the  heart,  that  is  what  we 
are  in  reality,  and  many  a  moral  Gentile  would  be  just 
like  the  immoral  Gentile  were  it  not  for  the  shame  that 
such  indulgence  in  sin  would  bring  to  his  name  or  family. 
The  difference  between  the  sin  of  the  moral  and  immoral 
is  in  manifestation  only.  Outward  respectability  does 
not  save  anybody.  God  deals  with  realities,  not  pro- 
fessions. His  judgment  is  according  to  truth,  not  accord- 
ing to  masquerade  (cf.  2  Corinthians  v.  10  E.V.). 

Severer  Judgment  for  the  Moral  Man.  Indeed,  it  is  the 
teaching  of  the  Scripture  that  the  privileges  of  environ- 
ment, education,  culture,  training,  and  knowledge  of  the 
moral  man,  will  be  as  so  many  witnesses  against  him  in 


Sin—The  Wrath  of  God  45 

the  judgmeut  day,  uuless  they  have  led  him  to  a  sur- 
render of  his  life  to  God.  If  these  blessings  and  priv- 
ileges have  not  been  as  eagle  wings  to  lift  us  up  to  God, 
they  will  be  as  nether  millstones  to  drag  us  down  to  per- 
dition. The  moral  man  is  solemnly  warned  not  to  forget 
this  great  principle  of  the  judgment  (of.  ii.  3,  4  ;  cf.  Luke 
xii.  47,  48).  Man's  brighter  light  will  send  him  into  the 
deeper  darkness  if  he  does  not  use  it  in  the  divinely  ap- 
pointed way. 

Second.  The  second  principle  of  judgment  is  '*  ac- 
cording to  our  deeds  "  (ii.  6  ;  cf.  6-10).  These  verses  do 
not  teach  salvation  by  works,  for  not  salvation  but  judg- 
ment is  the  thought  under  consideration  here  (cf.  ver. 
12).  The  doctrine  of  salvation  by  works  is  totally  denied 
elsewhere  in  this  epistle  (iii.  19,  20).  If  a  man  lived  up 
to  all  the  light  he  had,  that  would  not  save  him  according 
to  the  gospel  (Galatiaus  ii.  16  ;  Acts  iv.  12  ;  Eomans  x. 
12-14).  Such  a  man  might  be  ' '  acceptable  "  or  ready  to 
be  saved  as  in  the  case  of  Cornelius  (Acts  x.  33  ;  xi.  14), 
but  even  then  it  would  be  necessary  for  him  to  receive 
instruction  as  to  what  to  do  to  be  saved  (cf.  Acts  x.  43). 

Even  the  believer,  who  does  not  enter  into  the  judg- 
ment of  life  and  death,  mast  stand  before  the  judgment 
seat  of  Christ  to  be  rewarded  according  to  the  deeds  he 
has  done  in  the  body,  whether  they  be  good  or  bad  (cf. 
2  Corinthians  V.  10). 

Third.  The  judgment  is  without  respect  of  persons 
(ii.  11 ;  cf.  11-15).  We  note  that  the  judgment  is  accord- 
ing to  deeds  and^according  to  what  we  really  are.  God 
pays  no  attention  to  class  distinctions  such  as  those  de- 
scribed in  ii.  1-16,  contrasted  with  i.  18-32.  There  is  no 
respect  of  persons  with  God.  As  a  true  Judge,  He  deals 
only  with  the  case.  Justice  is  sometimes  represented 
with  a  bandage  over  her  eyes,  indicating  that  she  is  blind 
to  class  distinctions.     The  man  who  has  sinned  without  a 


46  Romans 

written  law  shall  be  judged  accordingly.  The  man  who 
has  sinned  with  a  written  law  and  in  spite  of  it,  shall  be 
dealt  with  accordingly.  No  man  will  perish  who  has  had 
no  knowledge  of  God,  or  to  whom  God  has  not  in  some 
degree  at  least  revealed  Himself.  The  standard  of  the 
judgment  will  be  in  accordance  with  a  man's  light  and 
knowledge  of  God,  or  his  opportunity  of  possessing  such 
light  and  knowledge. 

That  the  Gentiles  possess  a  law — that  of  conscience,  is 
clear  from  ii.  14,  15.  Some  standard  of  right  and  wrong 
exists,  even  among  them.  If  the  Jew  can  be  saved  by 
his  law,  then  the  Gentile  can  be  saved  by  his,  even  though 
the  Jew  would  not  admit  this  to  be  a  fact.  Of  course,  in 
neither  case  is  it  true — no  law  of  conscience,  or  moral 
law,  can  save.     Christ  alone  is  our  righteousness. 

Fourth.  The  judgment  is  "according  to  my  gospel " 
(ii.  16).  The  day  of  judgment  will  come  to  both  Gentile 
and  Jew.  The  new  element  in  connection  with  the  judg- 
ment introduced  in  the  message  of  Paul,  is  that  Jesus 
Christ  will  be  the  Judge.  This  is  the  teaching  of  Christ 
Himself  (John  v.  25,  27)  and  also  of  Paul  (1  Timothy 
iv.  1  ;  2  Corinthians  iii.  5  ;  v.  10). 

Summing  up  this  entire  section  (ii.  1-16),  we  may  say 
that  the  judgment  of  God  is  of  such  a  nature  that  no  sin- 
ner, be  he  Jew  or  Gentile,  will  be  able  to  stand  without 
the  righteousness  of  Jesus  Christ.  No  man,  with  or  with- 
out law,  religion  or  revelation,  can  make  any  effective 
plea  in  the  judgment.  All  are  equally  without  excuse. 
Neither  the  Jew,  nor  the  moral  Gentile,  nor  the  immoral 
Gentile,  will  be  able  to  stand  the  close  scrutiny  of  the 
Judge.     "  All  have  sinned. " 

Here  are  four  great  things  for  us  to  remember  regard- 
ing the  judgment :  the  Judge  is  just ;  the  day  is  certain  ; 
the  time  is  unknown  ;  the  standard  is  "  my  gospel." 

2.    The  Failure  of  the  Jew  (ii.   17-iii.   9).     Some 


Sin— The  Wrath  of  God  47 

would  begin  this  section,  which  deals  with  the  failure  of 
the  Jew,  with  ii.  1.  But  for  reasons  which  seem  evident 
from  the  treatment  we  have  given  ii.  1-16,  we  have 
placed  these  verses  (ii.  1-16)  under  "  The  Failure  of  the 
Moral  Gentile."  It  is  likely  that  both  the  moral  Gentile 
and  the  Jew  are  referred  to  in  this  section. 

The  apostle,  having  shown  that  the  Gentile  is  guilty 
before  God  and  in  need  of  His  righteousness,  and  that, 
because  of  the  absence  of  such  righteousness,  is  under  the 
wrath  and  judgment  of  God  (i.  18-ii.  16),  now  proceeds 
to  show  the  Jew  that  he  also  is  in  the  same  condition — 
destitute  of  the  divine  righteousness,  and  consequently 
under  the  wrath  of  God  (ii.  17-iii.  9).  It  is  a  much  more 
difficult  task  to  prove  the  Jew  to  be  a  sinner  and  destitute 
of  the  divine  righteousness  than  to  show  the  Gentile  to 
be  in  a  like  condition.  The  sin  of  the  Gentile  was  open 
and  patent  to  every  eye.  All  the  apostle  had  to  do  was 
to  point  to  the  experience  of  the  Gentile  peoples,  so 
graphically  depicted  in  i.  18-32.  Such  evidence  was 
sufficient.  But  with  the  Jew  it  was  very  different.  He 
had  been  granted  divine  revelations ;  he  had  been  given 
a  system  of  divine  laws ;  to  him  had  been  committed 
''the  oracles  of  God."  When,  therefore,  the  Jew  sinned, 
he  sinned  under  the  cloak  of  religion.  It  should  not  be 
overlooked,  either,  that  the  Jew  rested  in  a  righteousness 
by  law.  It  was  harder,  therefore,  to  prove  to  the  Jew 
that  he  was  a  bad  man,  too,  and  equally  under  the  wrath 
and  judgment  of  God  with  the  Gentile.  The  Jew,  at 
once,  in  his  spirit  of  Phariseeism,  agreed  with  the 
Apostle  Paul  that  the  Gentiles  were  in  this  deplorable 
condition,  but  could  not  feel  that  such  a  state  of  things 
could  be  true  of  him  (cf.  Luke  xvi.  15  ;  xviii.  9-14). 

(a)  The  Jew  is  a  Sinner  Equally  with,  and  Even  Above 
the  Gentile  Because  of  His  Great  Privileges  (ii.  17-24). 
The  apostle  is  not  ignorant  of  the  honors  and  privileges 


48  Romans 

couferred  upon  the  chosen  race.  He  ackuowledges  that 
the  Jews  had  something  that  the  Gentiles  did  not  possess 
(ii.  17,  19,  23),  namely,  the  Mosaic  law.  And  right  here, 
by  the  way,  lies  the  fallacy  of  some  phases  of  modern 
teaching  that  would  fasten  the  Mosaic  law  upon  the 
Christian  (cf.  also  Acts  xv.  ;  Colossians  ii.  8-20  ;  Eomans 
vii.  1-6). 

The  apostle  names  ^ye  peisonal  privileges  which  the  Jew 
claims  for  himself  above  all  other  men.  "  Behold,  thou 
art  called  a  Jew,  and  restest  in  the  law,  and  makest  thy 
boast  of  God,  and  knowest  his  will,  and  approvest  the 
things  that  are  more  excellent,  being  instructed  out  of  the 
law  "  (ii.  17,  18). 

''Behold,  thou  art  called  a  Jew."  Paul  was  a  Jew 
(Philippians  iii.  3-6)  ;  so  was  Christ  (Matthew  i.  1 ;  John 
iv.  9,  22).  The  Jews  were  the  chosen  people  of  God. 
That  in  itself  was  an  honor. 

''Thou  restest  in  the  law."  The  Jews  found  relief  for 
their  spiritual  perplexities  and  a  solution  for  their  spiri- 
tual troubles  in  a  divine  revelation  which  they  acknowl- 
edged as  the  basis  of  all  God's  dealings  with  men.  This 
was  a  great  privilege. 

"  Thou  gloriest  in  God."  The  Jews  put  no  confidence 
in  idols,  as  did  their  heathen  neighbors.  They  gloried 
in  the  knowledge  of  the  one  true  God.  This,  too,  was  a 
matter  of  honor  and  privilege. 

"  Thou  knowest  his  will."  They  were  not  groping  in 
the  dark  as  to  what  was  in  the  law,  nor  as  to  the  will  of 
God  concerning  themselves.  They  were  the  recipients  of 
a  revelation  concerning  their  destiny,  past,  present,  and 
future. 

They  were  "expert  in  testing  things."  They  could 
test  religious  truth  with  discrimination.  They  were  ex- 
pert in  matters  of  casuistry  because  of  their  knowledge 
and  instruction  in  the  law. 


Sin— The  Wrath  of  God  49 

No  Gentile  laid  claim  to  such  privileges  as  these,  all  of 
which  were  claimed  by  the  Jew  and  admitted  by  Paul. 
The  apostle  names  these  privileges  one  by  one  in  order 
that  he  may  emphasize  them  and  show  the  responsibility 
of  the  Jew  in  connection  therewith. 

Five  Things  are  Enumerated  in  Which,  the  Jew  Claimed 
Superiority  to  Others  (ii.  19,  20).  He  was  a  ''guide  to  the 
blind"  ;  a  'Might  of  them  which  are  in  darkness"  ;  a 
* '  corrector  of  the  foolish  "  ;  possessing  the  form  and 
scheme  of  the  law  of  truth  ;  mature,  as  contrasted  with 
"  babes,"  in  their  understanding  of  truth. 

In  ii.  21-24,  Paul  admits  the  truth  of  all  these  points 
of  advantage,  and,  by  a  series  of  questions,  asks  them  if 
they  had  lived  up  to  these  privileges.  The  Jews  claimed 
that  they  "knew  "  more  of  truth  than  the  Gentiles.  The 
question  the  apostle  asks  is,  Did  their  superior  knowledge 
profit  them  any  ?    Did  it  affect  their  lives  for  godliness  ? 

The  apostle  answers  the  question  in  the  negative,  and 
shows  that  the  Jews,  with  all  their  superior  privileges, 
were  guilty  on  the  same  three  counts  as  the  Gentiles :  they 
were  immoral ;  they  were  sensual ;  they  were  idolatrous. 
It  is  interesting  to  note  in  this  connection  that  the  order 
of  these  three  indictments  is  the  opposite  to  that  set  forth 
in  i.  18-32,  because  here  he  is  dealing  with  a  people  who 
had  the  knowledge  of  God,  but  being  immoral  in  life, 
were  led  into  idolatry ;  whereas  in  speaking  of  the 
Gentiles,  they,  through  their  idolatry  and  loss  of  the  true 
knowledge  of  God,  were  led  into  sensuality  and  immoral- 
ity. 

However  much  the  Jew  himself  boasted  of  his  own  self- 
righteousness,  the  Gentile  was  fully  aware  of  the  fact  that 
the  Jew,  equally  with  him,  was  a  sinner,  destitute  of 
God's  righteousness  and  under  the  divine  wrath  :  "For 
the  name  of  God  is  blasphemed  among  the  Gentiles 
through  you,  as  it  is  written"  (ii.  24). 


^o  Romans 

Practical  Application.  In  dealing  with  the  Jew,  the 
apostle  has  much  to  say  to  us,  who  have  even  more 
privileges  than  the  Jew  ever  had  over  the  Gentiles  in  the 
days  gone  by.  What  did  the  privilege  of  the  Jew  profit 
him?  What  do  our  privileges  profit  us?  The  Jews 
boasted  of  their  superior  honor  and  privileges,  but  failed 
to  live  a  life  adequately  and  proportionately  superior. 
They  were  merely  hearers  of  the  Word  and  not  doers. 
Are  we  %  To  whom  much  is  given,  of  him  much  is  re- 
quired (Luke  xii.  47,  48;.  Of  us  to  whom,  by  reason 
of  favorable  circumstances,  religious  environment,  and 
spiritual  privileges,  much  has  been  given,  much  shall  be 
required  in  that  great  day.  *'What  do  ye  more  than 
others?" 

(&)  Cornering  the  Jew  (ii.  25-29).  Having  shown  the 
Jew  that  he,  equally  with  the  Gentile,  is  a  sinner,  the 
apostle  now  seeks  to  drive  the  Jew  from  his  confidence  in 
those  things — ceremonialism  and  Mosaism — in  which  he 
had  taken  refuge.  All  the  privileges  of  which  the  Jew 
has  boasted  and  which  the  apostle  has  admitted,  while 
valid,  may  be  of  no  saving  value.  To  have  the  name  of 
a  "Jew,"  to  have  submitted  to  the  rite  of  "circumcision," 
may  have  been  something  from  a  national  point  of  view, 
but  such  things  had  no  spiritual  value  in  themselves. 
Outward  profession  alone  doe*  not  count  for  either  Jew 
or  Gentile.  Before  these  names  can  count,  a  Jew  must 
be  a  real  Jew  (ii.  28,  29),  and  a  Gentile,  a  real  Christian 
(Eomans  x.  9  ;  vi.  17).  The  racial  seal  and  the  spiritual 
reality  are  separable.  The  Jew  may  be  a  Gentile,  and 
circumcision  may  become  uncircumcision.  The  Jew  must 
not  confound  these  things.  If  the  aim  of  circumcision 
was  uprightness,  and  if  the  Gentile  exhibited  a  more  up- 
right character  than  the  Jew,  then  was  not  the  Gentile  a 
better  man  than  the  Jew,  even  though  he  did  not  have 
the  religious  name  or  rite  ? 


Sin— The  Wrath  of  God  51 

We  are  not  to  mistake  the  signs  of  membership  in  the 
church,  our  denominational  name,  and  our  having  sub- 
mitted to  a  church  rite  or  sacrament  for  real  Christian 
living  any  more  than  the  Jew  had  to  rest  in  the  name 
"  Jew  "  or  the  rite  of  circumcision  as  constituting  a  real 
Jew.  These  signs  really  prove  nothing  in  themselves 
considered.  A  religious  rite  and  Christian  name  are 
worthless  unless  attended  by  a  corresponding  Christian 
life.  These  things  are  no  substitute  or  atonement  for 
wrong  living,  but  rather  an  aggravation  of  the  same. 
Those  who  make  no  claim  to  such  a  name  or  ceremonial 
may  be  more  acceptable  to  God  than  those  who  do. 
Bullion  is  gold,  even  though  it  have  no  government 
stamp  upon  it,  but  base  metal  is  not  gold,  even  though  it 
be  so  stamped.  The  terms  "  Jew ' '  and  "  circumcision ' ' 
are  nothing  more  than  signs,  just  as  $  and  £  are 
monetary  symbols.  These  are  not  money,  but  simply 
money  signs.  One  may  have  a  million  of  these  signs  and 
yet  not  be  worth  a  cent  or  a  farthing.  '*  Beware  of  false 
prophets,  which  come  to  you  in  sheep's  clothing,  but  in- 
wardly they  are  ravening  wolves.  Ye  shall  know  them 
by  their  fruits.  Do  men  gather  grapes  of  thorns,  or  figs 
of  thistles  ?  Even  so  every  good  tree  bringeth  forth  good 
fruit :  but  a  corrupt  tree  bringeth  forth  evil  fruit.  A 
good  tree  cannot  bring  forth  evil  fruit,  neither  can  a  cor- 
rupt tree  bring  forth  good  fruit.  .  .  .  Wherefore  by 
their  fruits  ye  shall  know  them.  Not  every  one  that 
saith  unto  me.  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven :  but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven.  Many  will  say  to  me  in  that  day.  Lord, 
Lord,  have  we  not  prophesied  in  thy  name  ?  and  in  thy 
name  have  cast  out  devils'?  and  in  thy  name  done  many 
wonderful  works'?  And  then  will  I  profess  unto  them,  I 
never  knew  you :  depart  from  me  ye  that  work  iniquity." 

(c)    The  Apostle  Takes  up  Certain  Objections  to  the  Argu- 


^2  Romans 

ments  He  has  Made,  and  to  the  Conclusion  Drawn  Therefrom, 
and  Answers  Them  (iii.  1-8).  The  objectious  may  be 
looked  upoD  in  a  threefold  manner  : 

First.  What  advantage  was  there  in  being  a  Jew  and 
forming  a  part  of  a  great  religious  organism,  seeing  that 
the  blessings  of  the  covenants  made  with  these  people 
were  of  altogether  a  spiritual  nature  *? 

Second.  Circumstances  and  history  seem  to  show  that, 
while  the  Jews  were  the  recipients  of  a  divine  revelation 
from  God,  yet  the  overwhelming  majority  of  these  people 
did  not  accept  by  faith  this  divine  revelation.  Inasmuch, 
therefore,  as  its  benefits  were  conferred  by  spiritual 
rather  than  national  means,  of  what  advantage  was  it  to 
be  a  Jew  ? 

Third.  If  the  sin  of  man  can  only  really  bring  God's 
righteousness  into  clearer  light,  where,  then,  lies  the 
righteousness  of  God  in  punishing  man  for  the  committal 
of  that  which  contributes  only  to  God's  glory  ? 

The  apostle  seems  to  sum  up  his  answer  to  these  ques- 
tions in  one  bold  affirmation  :  ' '  Much  every  way : 
chiefly,  because  that  unto  them  were  committed  the 
oracles  of  God"   (iii.  2). 

By  the  word  "  oracles  "  is  doubtless  meant  the  revela- 
tion of  God's  will  as  contained  in  the  Old  Testament. 
Primarily,  this  word  doubtless  referred  to  the  most  holy 
place  in  the  Tabernacle,  where  the  high  priest  ascer- 
tained the  mind  of  God.  It  also,  later,  designated  the 
revelation  of  the  mind  of  God  given  at  Sinai — the  Law. 

It  was  the  wonderful  honor  and  privilege  of  the  Jew 
that  to  him  had  been  committed  such  a  revelation  of  the 
will  of  God.  He  had  not  kept  it,  however.  He  had  been 
unfaithful  to  the  trust.  The  failure  lay,  not  with  God, 
but  with  the  Jew  himself.  There  doubtless  were  many 
"advantages  "  which  the  Jew  had,  and  there  was  "  much 
every  way "  in  which  he  was  honored  above  other  na- 


Sin-— The  Wrath  of  God  53 

tions,  but  in  this  ''chiefly  "  that  he  was  the  depository 
of  God's  revealed  truth,  and  for  this  he  should  never 
cease  to  be  grateful. 

But  even  though  the  Jew  was  unfaithful,  God  had  re- 
mained faithful.  He  could  not  do  or  be  otherwise,  for 
God  is  unchangeable.  Even  the  unfaithfulness  of  men 
only  brings  the  faitlifulness  of  God's  character  into 
greater  prominence  (iii.  3,  4).  God  will  make  the  wrath 
of  men  to  [praise  Him,  and  so  it  will  be  seen  at  last  that 
even  the  sin  of  man  will  be  made  to  work  out  to  the  glory 
of  God.  Just  how,  we  may  not  be  able  to  determine  or 
explain.  There  is  no  unrighteousness  with  God  because 
He  punishes  sin,  even  though  sin  itself  will  finally  be 
made  to  redound  to  His  glory.  The  thought  of  unright- 
eousness with  God  is  abhorrent  to  the  apostle,  for  how 
could  God  then  judge  the  world? 

Note  the  five  things  which  belong  to  God  in  iii.  1-7. 
"The  oracles  of  God"  (iii.  2);  "The  righteousness  of 
God"  (iii.  5);  "The  judgment  of  God  "  (iii.  6)  ;  "The 
truth  of  God  "  (iii.  7) ;  "  The  glory  of  God  "  (iii.  7). 

3.  The  Whole  World,  Jew  and  Gentile,  Sinners 
Before  God  and  Under  the  Divine  W^rath  (iii.  9-20  ; 
cf.  V.  12-21,  which  is  really  a  continuation  from 
iii.  23).  Having  established  the  guilt  of  the  Jew  and 
the  Gentile  independently,  he  now  represents  all  man- 
kind, as  summed  up  in  these  two  divisions  of  universal 
humanity  and  declares  all  to  be  sinners  equally  before 
God.  In  these  verses  (iii.  10-18)  thirteen  indictments  are 
brought  against  mankind.  This  is  not  a  very  flattering 
picture  of  the  human  race.  It  is  an  untouched  negative 
rather  than  a  finished  picture,  and  yet  it  is  absolutely 
accurate  and  true  to  life.  The  experience  of  the  race,  as 
well  as  the  five  Old  Testament  quotations  referred  to, 
corroborate  the  truth  of  the  apostle's  indictment.  In 
the  day  of  Beckoning  we  shall  find  the  charges  proven 


j'4  Romans 

(Jude  14,  15  ;  Eevelation  xx.  14,  15).  How  about  the 
so-called  divinity  of  human  nature  so  much  spoken  of 
to-day  when  viewed  in  the  light  of  these  verses  ? 

This  section  (i.  18-iii.  20)  shows  that  the  whole  human 
race  is  guilty  and  lost  because  of  sin  (iii.  19,  20).  The 
law,  by  which  some  try  to  be  saved,  only  aggravates  and 
emphasizes  sin.  Consequently  there  is  no  salvation  by 
law.  All  that  the  law  can  do  is  to  make  one  feel  more 
deeply  the  consciousness  of  guilt  and  sin.  Nor  can  any 
man  stand  before  his  conscience  and  feel  guiltless.  Be- 
fore the  judgment  bar  of  God,  the  whole  race  stands 
guilty,  sinful,  speechless.  Humanity,  whether  with  or 
without  law,  is  a  total  failure.  The  picture  presented  to 
us  here  is  that  of  humanity  in  utter  darkness,  and  speech- 
less. This  awful  condition  of  sin,  as  we  shall  see  in  our 
next  section,  is  but  a  background  for  the  glorious  light  of 
redemption  to  stand  out  in  bolder  relief. 


Ill 

Justification — The  Righteousness  of 
God — Hope 

(Hi.  21-v.  21) 

HOW  can  a  bad  man  be  made  good  ?  By  showing 
him  that  he  can  become  good  in  another — that 
is,  in  Jesus  Christ.  This  section  shows  us  how 
a  bad  man  may  be  made  good,  and  how  sinners  may  get 
from  under  the  wrath  of  God  and  become  recipients  of 
the  righteousness  of  God.  If  section  II—"  Sin  " — shows 
all  men,  Irrespective  of  condition,  to  be  alike  under  con- 
demnation ;  then  section  III — "  Justification  "—shows 
that  all  men  alike  may  receive  the  righteousness  of  God, 
which  will  enable  them  to  stand  accepted  in  the  judg- 
ment. If  all  men  need  justification  as  they  do  (II),  then 
all  men  may  have  it  (III).  The  atonement  is  sufiBcient 
for  all ;  it  is  ef&cient  for  those  who  believe  and  accept  it. 
If  there  is  no  salvation  by  works  of  the  law,  there  is  sal- 
vation by  the  grace  of  God.  Here  we  have  set  before  us 
a  new  way  of  life  for  all  mankind  :  a  by-faith-in-Christ 
righteousness,  not  a  by-works-of-the-law  righteousness. 

I.  The  New  Way  of  Life  Briefly  Described  (iii. 
21-31).  Out  from  amid  the  silence  of  a  guilty  and  speech- 
less world  is  heard  the  voice  of  God  :  **  But  now  a  right- 
eousness of  God  without  the  law  is  manifested. "  Here, 
in  substance,  is  the  new  way  of  life  for  the  fallen  race. 
This  new  way  is  not  heathenistic  (cf.  i.  18-32)  ;  it  is  not 
moralistic  (cf.  ii.  1-16)  ;  it  is  not  Judaistic  (cf.  ii.  17- 
iii.  8)  ;  it  is  theistic  (iii.  21-31).     It  is  not  by  conscience, 

55 


^6  Romans 

morality,  or  religion,  but  in  God's  appointed  way  :  faith 
in  the  redemption  procured  by  our  Lord  Jesus  Christ. 

(a)  God's  Plan  of  Salvation  Clearly  and  Concisely  Stated 
(iii.  21,  22).  It  is  a  new  way,  a  '*  by-faith,"  not  a  ''  by- 
works  "  way.  The  message  of  God  is  not  a  gospel  of  de- 
spair, but  of  hope.  It  is  God's  gospel,  not  man's,  and  is 
of  faith,  not  of  self-righteous  effort.  No  penitence,  hu- 
man merit,  or  good  works  can  earn  salvation.  There  are 
no  self-made  men  in  heaven.  Salvation  does  not  come 
from  law-keeping  (Galatians  ii.  16  ;  iii.  10,  11  ;  James 
ii.  10).  That  should  be  good  news  to  us,  for  no  living 
man  can  keep  the  law.  The  righteousness  which  is  re- 
quired for  acceptance  in  the  judgment  is  not  something 
which  God  demands  from  men,  but  something  which  He 
offers  to  them — His  own  righteousness  which  is  received 
by  faith  in  Christ.  It  is  a  ''faith-in-Christ"  righteous- 
ness. Eedemption  centers  in  the  Lord  Jesus  Christ. 
This  is  the  "  union  brand  "  of  redemption.  We  know  it 
by  the  print  of  the  nails. 

This  faith-in- Christ  righteousness  is  for  all,  without 
distinction.  All  have  sinned.  There  may  be  a  difference 
in  the  degree,  but  not  in  the  fact  of  sin  ;  so  all,  without 
distinction,  can  have  the  righteousness  of  God. 

(6)  The  Scheme  of  Salvation,  Briefly  Suggested  in  iii.  21y 
22,  is  Developed  in  iii.  23-31.  The  apostle  drives  home 
the  fact  of  individual  guilt  and  conscious  sin,  whether 
according  to  the  law  of  conscience  or  the  written  law,  by 
the  expression  "all  have  sinned,"  not  merely  *'all  are 
sinners." 

The  gift  of  divine  righteousness  is  granted  "  freely,  by 
His  grace."  It  cost  God  and  Christ  much,  as  we  shall 
see  later,  but  it  costs  us  nothing.  It  is  free  to  us  because 
it  cost  God  and  Christ  so  much. 

The  redemption,  although  of  grace,  and  free,  is 
''through  the  redemption  that  is  in  Christ  Jesus, "  thus 


Justification — The  Righteousness  of  God      57 

showing  us  that,  while  it  costs  us  nothing,  it  cost  Christ 
His  life.  The  sacrifice  of  Christ  on  the  cross  was  the  re- 
demption price  to  buy  back  lives  that  through  sin  and 
disobedience  had  been  forfeited.  Calvary  was  the  ran- 
som price  paid  for  the  deliverance  of  sinful  men. 

The  Threefold  Purpose  of  Chrisfs  Death.  We  have  here 
set  before  us  a  very  graphic  description  of  the  purpose  of 
Christ's  death. 

First.  It  is  a  declaration  of  God's  righteousness.  We 
do  not  disparage  the  cross  as  an  exhibition  and  manifes- 
tation of  the  great  love  of  God,  but  do  assert  that  that 
was  not  its  primary  meaning.  The  cross  stood,  first  and 
foremost,  for  the  holiness  and  the  justice  of  God.  This  is 
clear  by  the  reference  to  the  Old  Testament  sins — ''  the 
sins  done  aforetime,"  which  God  is  said  to  have,  in  a 
sense,  "overlooked."  Because,  in  the  Old  Testament, 
God  had  not  at  once  summarily  punished  sin,  it  seems 
that  mankind  had  come  to  doubt  whether  God  really  con- 
sidered sin  seriously  or  not,  and  whether  He  would  in 
any  way  seriously  punish  it.  The  death  of  Jesus  Christ 
on  Calvary  shows  how  seriously  God  looks  upon  and 
deals  with  sin.  Those  Old  Testament  saints  were  saved 
by  looking  forward  to  a  hope— the  cross  of  Christ,  just 
as  the  New  Testament  saints  are  saved  by  looking  back- 
ward to  a  fact — the  cross  of  Christ. 

Here  is  a  lesson  for  the  day  in  which  we  live  and  for 
future  generations.  Because  God  does  not  at  once  punish 
sin  when  it  is  committed,  we  may  think  that  He  does  not 
care,  or  that  He  will  not  punish  sin.  This  is  a  mistake 
(cf.  Malachi  ii.  17  ;  iii.  13-iv.  13  ;  Jude  6,  7  ;  2  Peter 
iii.  3-14).  God  will  surely  deal  with  the  sinner  and  his 
sin.  Christ  was  "  set  forth,"  that  is  to  say,  exhibited  on 
Calvary  for  this  very  purpose. 

Second.  The  death  of  Christ  was  to  provide  a  right- 
eousness for  man.     That  righteousness  man  had  forfeited 


58  Romans 

naturally  by  disobedience  to  the  revealed  will  of  God  by 
sin.  The  death  of  Christ  was  the  payment  of  the  penalty 
incurred  by  such  lack  and  disobedience.  It  was  Christ's 
death,  mark  you,  not  His  life,  that  provided  the  required 
righteousness.  Even  as  perfect  a  life  as  Christ's  could 
not  atone  for  a  broken  law.  "The  wages  of  sin  is 
death, "  and  so  Christ  had  to  die  to  atone  for  sin. 

The  term  '^  propitiation  "  is  used  here  to  describe  the 
death  of  Christ.  This  word  is  used  to  designate  the 
mercy  seat  that  covered  the  ark  of  the  covenant,  which 
contained  the  law  as  the  revealed  will  of  God.  The  high 
priest  took  of  the  blood  from  the  sacrifice  on  the  brazen 
altar,  and  sprinkled  it  on  the  mercy  seat  of  the  ark,  thus 
signifying  that  the  blood  of  an  innocent  victim  had  taken 
the  place  of  guilty  man  who  had  violated  the  divine  law. 
The  sprinkling  of  blood  on  the  mercy  seat  was  an  act  in- 
dicating the  covering  by  atonement  of  a  broken  law. 
God  accepted  that  offering,  and  thus  the  claims  of  a 
broken  law  were  met,  and  God  could  deal  in  favor  with 
a  sinner  without  doing  violence  to  His  own  righteousness 
(cf.  2  Corinthians  v.  21  ;  1  Corinthians  i.  30). 

Third.  To  justify  the  ungodly.  ''Justification" 
means,  not  only  to  pardon,  but  to  reckon  innocent,  and 
to  treat  accordingly.  So  because  Christ  died,  those  who 
by  faith  accept  Him  as  Saviour  are  treated  by  God  as 
though  they  had  never  sinned. 

Thus  we  see  that  the  cross  of  Christ  is  the  very  heart 
and  core  of  the  gospel  of  God's  salvation.  The  gospel  of 
substitution  is  the  gospel  of  Paul,  and  the  gospel  of  Paul 
is  "  the  gospel  of  God." 

The  Wisdom  of  This  Plan.  In  iii.  27-31  the  apostle 
sums  up  his  argument  by  showing  that  it  was  God's  in- 
tention, in  providing  such  a  new  way  of  life,  to  forever 
stop  all  human  boasting.  Whatever  salvation  God  has 
to  bestow  upon  a  sinner  comes  to  him,  not  because  of 


Justification — The  Righteousness  of  God      59 

what  he  himself  can  do,  but  because  of  what  Christ,  the 
divinely  appointed  Eedeemer,  has  done  for  him.  Such  a 
method  of  salvation  is  not  only  in  harmony  with  God's 
law,  but  is  honoring  to  God  Himself. 

2.  the  New  Way  of  Life  Described  in  Full 
(iv.  1-v.  11). 

(a)  The  New  Way  of  Life  Viewed  from,  the  Negative 
Side — Not  by  Works  (iv.  1-25).  The  new  way  of  life,  as 
here  set  forth,  is  in  harmony  with  God's  purposes  as  set 
forth  in  the  Old  Testament,  and  His  dealings  with  His 
covenant  people. 

First.  In  verses  1-5  the  apostle  shows  that  Abraham 
was  justified  by  faith,  and  not  by  works.  Circumcision 
in  the  case  of  Abraham  was  but  an  outward  sign  of  a 
faith  already  within.  Self-saved  men  would  make  God 
their  debtor,  but  God  is  the  debtor  of  no  man. 

Second.  David  also  was  justified  by  faith.  David, 
the  royal  head  of  the  chosen  race,  as  Abraham  was  the 
national  head,  was  justified  in  the  same  way — by  faith. 
Circumcision  is  a  sealing,  not  a  saving  ordinance. 

Third.  What  has  been  said  of  Abraham  is  true  of  him, 
not  only  as  an  individual,  but  as  the  representative  head 
and  the  father  of  the  Jewish  nation  (ix.  18,  cf.  19-22). 
Just  as  the  blessing  of  God  came  to  Abraham  through 
faith,  so  must  it  come  to  his  seed  in  the  same  way.  It 
was  when  all  human  hope  of  becoming  the  father  of  a 
great  nation  had  passed  away  that  by  faith  Abraham 
believed  the  promise  of  God  that  he  would  become  the 
father  of  a  multitude  of  people.  Thus  it  was  by  faith  he 
became  the  father  of  the  nation.  Note  the  close  connec- 
tion between  '' counted "  or  "reckoned  "  and  ''  righteous- 
ness" (iv.  3-6,  8,  11,  22-24)  eleven  times  ;  also  between 
''faith"  and  ''righteousness"  (3,  5,  9,  13,  14,  16,  20,  22, 
24)  nine  times  ;  and  again  the  apartness  between  "  faith" 
and  "works"  (iv.  2,  5,  6,  13,  14,  16),  six  times. 


6o  Romans 

Fourth.  The  story  of  Abraham's  life  has  been  recorded 
for  our  sakes  (iv.  23-25).  Abraham's  biography  was 
"  written  for  our  learning."  What  is  true  of  Abraham's 
history  is  true  of  the  entire  Old  Testament.  * '  All  these 
things  happened  unto  them  for  ensamples  "  (1  Corinthians 
X.  11  ;  of.  2  Timothy  iii.  16,  17).  Abraham's  faith  was  a 
resurrection  faith  (cf.  Genesis  xxii. ) ;  so  is  ours,  for  Christ 
was  raised  from  the  dead  for  our  justification  (Eomans 
iv.  24,  25).  So  against  all  feelings,  moods,  emotions,  we 
must  believe  what  God's  "Word  says  regarding  our  re- 
lationship to  Him  through  Christ. 

(b)  The  New  Way  of  Life  Described  with  Reference  to 
its  Method — Positively,  by  Faith  (v.  1-11).  Nine  blessed 
results  of  accei^ting  this  new  way  of  life  by  faith  are  set 
forth  in  this  chapter  : 

First.  Justification  (v.  1).  Justification  is  more  than 
pardon  and  forgiveness.  It  involves  both  these  elements, 
but  is  more  than  these.  It  is  that  act  of  God  by  which 
a  sinner,  believing  in  the  Lord  Jesus  Christ,  is  reckoned 
or  counted  righteous  in  God's  sight,  and  treated  as  though 
he  had  never  sinned. 

Second.  Peace  with  God  (v.  1).  ''Being  justified  by 
faith,  we  have  peace  with  God. "  The  Authorized  Version 
is  to  be  preferred  to  the  Eevised  Version  which  reads, 
''Let  us  have  peace  with  God."  The  peace  spoken  of 
here  is  one  of  relationship,  and  suggests  an  end  of  strife 
and  enmity.  It  indicates  that  the  moment  a  man  by 
faith  receives  Jesus  Christ  as  his  Saviour,  the  enmity  and 
strife  which  existed  between  God  and  him  passes  away. 
This  is  a  transaction  which  takes  place  absolutely  outside 
of  the  sinner,  and  is  not  to  be  gauged  by  the  sinner's 
emotion  in  connection  with  it.  Peace  with  God  has 
actually  taken  place,  even  though  the  sinner  may  not  en- 
joy the  consciousness  of  that  fact.  There  is  a  "  peace  of 
God  "  which  comes  to  the  believer's  heart  when  he  comes 


Justification — The  Righteousness  of  God      61 

to  believe  and  appreciate  that  ''peace  with  God"  has 
been  made  by  Christ.  That  heart  feeling  of  peace  is  the 
result  of  faith  in  the  Word  of  God.  ' '  The  peace  of  God ' ' 
which  we  enjoy  will  be  in  proportion  as  we  are  able  to  view 
the  finished  work  of  Christ  as  being  thoroughly  satis- 
factory to  God.  We  should  not  forget,  however,  that 
the  "peace  of  God"  of  which  this  verse  speaks  is  a 
peace  of  relationship,  and  not  of  condition  or  state. 

Third.  The  believer  is  brought  into  the  favor  of  God 
(v.  2).  He  has  free  and  unlimited  access  into  the  divine 
presence.  He  has  confidence  of  approach.  He  has  been 
introduced  by  Christ  to  the  Father  for  the  purpose  of 
better  and  deeper  acquaintanceship.  This  is  a  wonderful 
blessing,  and  should  be  appreciated  by  the  believer.  Let 
us  make  use  of  our  introduction  for  the  purpose  of  further 
acquaintanceship.  "Seeing  then  that  we  have  a  great 
high  priest,  that  is  passed  into  the  heavens,  Jesus  the 
Son  of  God,  let  us  hold  fast  our  profession.  For  we  have 
not  an  high  priest  which  cannot  be  touched  with  the  feel- 
ing of  our  infirmities  ;  but  was  in  all  points  tempted  like 
as  we  are,  yet  without  sin.  Let  us  therefore  come  boldly 
unto  the  throne  of  grace,  that  we  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need  ' '  (Hebrews  iv.  14-16). 

Fourth.  The  believer  rejoices  in  hope  of  future  glory 
(v.  2).  We  get  not  only  a  glimpse  of  what  Christ  has 
done  for  us  by  reason  of  His  finished  work  for  us  on  the 
cross  in  the  past,  but  we  get  large  visions  of  what  Christ 
has  provided  for  us  in  the  future.  "  Behold,  what  man- 
ner of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God :  therefore  the  world 
knoweth  us  not,  because  it  knew  him  not.  Beloved, 
now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear 
what  we  shall  be  :  but  we  know  that,  when  he  shall  ap- 
pear, we  shall  be  like  him  ;  for  we  shall  see  him  as  he 
is"  (1  John  iii.  1,  2).     Some  day  these  bodies  of  our 


62  Romans 

humiliation  will  be  changed  and  fashioned  like  unto  the 
glorious  resurrection  body  of  our  Lord  Jesus  Christ 
(Philippians  iii.  21).  This  is  the  Christian's  expectation, 
and  is  so  different  from  the  expectations  of  the  world 
which  so  often  disappoint  us.  This  expectation  surpasses 
our  fondest  anticipations.  This  hope  will  not  make  us 
ashamed  (v.  5). 

Fifth.  The  believer  rejoices  even  in  tribulations  (v. 
3,  4).  So  great  is  the  change  that  has  come  into  the  be- 
liever's life  through  belief  in  the  Lord  Jesus  that  all  of 
life  has  assumed  a  different  meaning  to  him.  He  can  no 
longer  look  upon  things  as  he  used  to  do.  What  hereto- 
fore seemed  disappointments  are  now  changed  into  His 
appointments.  Loss  is  gain ;  death  is  life  ;  tribulation  is 
glory  ;  persecution  is  blessing.  All  these  are  considered 
as  part  of  the  experience  of  life,  and  which  the  believer 
is  called  upon  to  count  as  a  benediction  (cf.  Matthew  v. 
12 ;  Acts  V.  41). 

Sixth.  The  Holy  Spirit  is  given  to  the  believer  (v.  5). 
The  Spirit  has  already  revealed  Christ  to  the  believer,  for 
no  man  can  see  Christ  unless  the  Holy  Spirit  reveals  Him 
(1  Corinthians  xii.  3-13 ;  Eomans  viii.  9).  From  the 
moment  of  a  man's  conversion,  the  Holy  Spirit  takes  up 
His  abode  in  his  heart  and  abides  with  him  always  in 
more  or  less  fulness  and  power,  according  as  by  faith  He 
is  appropriated  and  given  place  in  the  believer's  heart 
and  life.  All  believers  have  the  Holy  Spirit  indwelling, 
but  not  all  believers  have  the  fulness  of  the  Holy  Spirit. 
All  may  have  that  fulness,  however.  Indeed,  it  is 
probably  disobeying  a  command  of  God  not  to  be  ''  filled 
with  the  Spirit"  (Ephesians  v.  18).  Many  Christians 
have  the  indwelling  Holy  Spirit  for  the  satisfaction  of  their 
own  spiritual  state,  but  they  do  not  have  the  overflow  of 
the  Spirit  for  the  blessing  of  others  (John  vii.  37,  39). 
It  is  interesting  to  note  here  in  what  special  connection 


Justification — The  Righteousness  of  God      63 

the  Holy  Spirit  is  bestowed— with  sufferiug,  and  with  joy 
triumphing  over  shame  (Acts  vii.  54-58;  1  Thessalouiaus 
i.  6,  7). 

Seventh.  The  believer  has  the  assurance  of  God's  love 
and  favor,  in  spite  of  his  own  conscious  weakness  (v.  6-8). 
If  we  are  tempted  to  doubt  our  relationship  to  God  by 
faith  because  of  dissatisfaction  with  our  condition,  we  are 
reminded  of  the  fact  that  when  we  were  weak  and  abso- 
lutely helpless  to  do  anything  to  save  ourselves,  then 
Christ  died  for  us,  then  God  saved  us.  There  are  doubt- 
less times  when  all  God's  people  doubt  whether  there  is 
anything  in  them  worth  saving.  It  is  in  such  moments 
as  these  that  the  comfort  of  these  verses  receives  its  full 
value,  and  brings  its  appropriate  blessing. 

Eighth.  The  believer  is  saved  from  wrath  through 
faith  in  Christ  (v.  9).  One  wonders  very  much,  after 
listening  to  much  present  day  preaching,  whether  there 
is  any  such  thing  as  the  "wrath  of  God,"  or  whether 
there  is  anything  in  God  to  be  afraid  of.  Our  fathers 
used  to  preach  the  wrath  of  God,  and  men  trembled, 
feared,  and  cried  out  in  agony  of  soul,  "  What  shall  I  do 
to  be  saved  ?  "  Then  there  flashed  upon  their  hearts  and 
minds  light  from  Calvary,  and  the  gospel  of  light  dis- 
pelled the  darkness  of  the  law,  and  men  believed  and 
found  rest  of  soul.  Is  there  such  a  thing  as  future  wrath  ? 
Undoubtedly  the  Apostle  Paul  believed  so  (Romans  ii. 
5,  8,  9 ;  2  Thessalonians  i.  7-9).  Jesus  taught  that  there 
was  something  in  God  to  be  feared  (Mark  ix.  42-50  ;  Luke 
xii.  4,  5).  It  is  also  the  burden  of  the  prophetic  message 
(cf.  Malachi  iii.  1,  6,  13-18 ;  iv.  1-3). 

Ninth.  The  believer  has  the  blessed  assurance  of 
eternal  security  (v.  10).  We  are  assured  that  if  when  we 
hated  God,  when  we  were  at  enmity  with  Him,  when  we 
were  virtually  enemies  and  rebels  against  His  whole  law 
and  will,  He  then  saved  us,  He  surely  will  keep  us  now 


64  Romans 

that  we  love  Him  aud  are  seeking  to  glorify  Him  in  our 
lives.  Thus  we  are  not  ouly  saved,  but  kept  by  faith. 
The  risen  life  of  our  Lord  Jesus  Christ  is  the  secret  of  a 
life  of  victory.  The  Christ  of  the  cross  saves  from  the 
guilt  of  sin  ;  the  Christ  of  the  throne,  from  the  power  of 
sin.  Paul  was  desirous  of  knowing  the  power  of  Christ's 
resurrection  (Philippians  ill.  10).  He  will  keep  us  ' '  for 
His  name's  sake"  (Psalm  xxiii.  3).  ''Of  all  that  thou 
hast  given  me,  I  have  lost  none"  (John  xvii.  12). 
"My  sheep  .  .  .  shall  never  peVish  ;  neither  shall 
any  man  pluck  them  out  of  my  hand  "  (John  x.  27-29), 

3.  The  New  Way  of  Life  Described  in  Relation  to 
the  Race — Our  Choice  of  Remaining  in  Adam  or  C  boos- 
ing Christ  (v.  12-21).  Up  to  this  point  in  the  epistle, 
the  apostle  has  been  endeavoring  to  show  only  the  fact 
that  all  men  are  sinners  by  nature  as  well  as  by  act,  and 
are  therefore  under  the  divine  wrath,  and  destitute  of  the 
righteousness  of  God.  In  this  section  the  apostle  identi- 
fies the  sin  of  the  race  with  the  sin  of  the  natural  repre- 
sentative head  of  the  race — Adam:  "Wherefore,  as  by 
one  man  sin  entered  into  the  world,  and  death  by  sin ; 
aud  so  death  passed  upon  all  men,  for  that  all  have 
sinned"  (v.  12).  Certain  death  comes  to  man  through 
Adam's  sin  (v.  12),  so  assurance  of  perpetuity  of  life 
comes  from  union  with  Christ  by  faith  (v.  11).  "  By  the 
trespass  of  the  one  the  many  died"  (ver.  15).  "The 
judgment  came  of  one  unto  condemnation"  (ver.  16). 
"By  the  trespass  of  the  one,  death  reigned  through  the 
one"  (ver.  17).  "Through  one  trespass  the  judgment 
came  unto  all  men  to  condemnation  "  (ver.  18).  "Through 
the  one  man's  disobedience  the  many  were  made  sinners" 
(ver.  19).  It  is,  therefore,  the  clear  teaching  of  the 
Apostle  Paul  that  in  the  fall  of  Adam  the  race  fell. 

It  is  also  the  purpose  of  the  apostle  to  show  that  no 
man  need  necessarily  be  lost  because  of  the  sin  of  Adam, 


Justification — The  Righteousness  of  God      65 

for  there  is  presented  to  him,  in  the  good  news  of  salva- 
tion, a  remedy  for  the  guilt  incurred  on  the  race  through 
Adam's  sin.  Man,  who  is  a  sinner  in  Adam,  may  be- 
come righteous  in  Christ.  * '  For  if,  by  the  trespass  of  the 
one,  death  reigned  through  the  one ;  much  more  shall 
they  that  receive  the  abundance  of  grace  and  of  the  gift 
of  righteousness  reign  in  life  through  the  one,  even  Jesus 
Christ.  So  then  as  through  one  trespass  the  judgment 
came  unto  all  men  to  condemnation  ;  even  so  through  one 
act  of  righteousness  the  free  gift  came  unto  all  men  to 
justification  of  life.  For  as  through  the  one  man's  diso- 
bedience the  many  were  made  sinners,  even  so  through 
the  obedience  of  the  one  shall  the  many  be  made  right- 
eous" (v.  17-19  E.  v.). 

Man  is  here  recognized  as  a  free  moral  agent.  Whether 
he  remains  under  the  guilt  incurred  by  the  sin  of  Adam, 
the  natural  representative  head  of  the  race,  or  whether  he 
will  become  a  partaker  of  the  righteousness  of  God  which 
is  offered  in  Christ,  the  spiritual  representative  Head  of 
the  race,  is  a  matter  each  man  must  decide  for  himself. 
Whosoever  will  may,  by  relating  himself  to  the  second 
Adam,  be  freed  from  the  guilt  and  condemnation  incurred 
by  the  disobedience  of  the  first  Adam.  Or  if  he  chooses, 
he  may,  by  persisting  in  disobedience,  and  refusing  to 
accept  the  gospel  of  God's  free  grace,  exclude  himself  from 
the  glorious  and  blessed  results  of  the  work  of  the  second 
Adam. 

We  have  in  these  verses  (v.  12-21)  a  corroboration  of 
the  actual  historicity  of  the  Genesis  account  of  the  fall. 
It  would  be  very  difficult  for  us  to  conceive  of  the  Apostle 
Paul  building  so  important  an  argument,  as  is  dealt  with 
here,  on  something  which  is  mere  fiction  or  allegory. 

The  Old  Testament  is  "  the  book  of  the  generations  of 
Adam"  (Genesis  v.  1).  The  New  Testament  is  ''the 
book  of  the  generation  of  Jesus  Christ "  (Matthew  i.  1). 


66  Romans 

By  nature  every  man  is  born  into,  and  his  name  enrolled 
on  the  pages  of  "  the  book  of  the  generations  of  Adam." 
This  book  is  characterized  by  disobedience  and  death, 
and  closes  with  a  curse  (Malachi  iv.,  cf.  Galatians  iii.  10). 
Every  man  may  by  faith  be  born  into,  and  have  his  name 
enrolled  in  "the  book  of  the  generation  of  Jesus  Christ," 
which  is  characterized  by  life,  obedience,  and  final  bless- 
ing (Revelation  chaps,  xxi. ,  xxii. ;  Galatians  iii.  13).  We 
are  in  the  book  of  Adam  by  nature ;  we  ai'e  enrolled  in 
the  book  of  Jesus  Christ  by  faith. 

"  Lord,  I  care  not  for  riches, 

Neither  silver  nor  gold ; 
I  would  make  sure  of  heaven, 

I  would  enter  the  fold ; 
In  the  book  of  Thy  kingdom, 

With  its  pages  so  fair, 
Tell  me,  Jesus,  my  Saviour, 

Is  my  name  written  there  ?  " 

Only  those  whose  names  are  found  written  in  the 
Lamb's  book  of  life— the  Lamb  slain  from  the  foundation 
of  the  world,  will,  at  last,  find  admittance  into  the  eternal 
city  (Eevelation  xx.  15).  To  be  refused  a  place  in  the 
kingdom  of  the  Father  would,  in  itself,  be  fearful  enough, 
but  what  must  it  be  to  hear  the  words  of  doom,  **  Depart 
from  me  .  .  .  into  everlasting  fire  prepared  for  the 
devil  and  his  angels"  (Matthew  xxv.  41,  46)?  The  mo- 
ment we  accept  Christ  as  Saviour,  that  instant  we  may 
rejoice  that  our  names  are  written  in  heaven  (Luke  x.  20). 


IV 

Sanctification — The  Holiness  of  God — 
Assurance 

(vi.  1-xv.  13) 

CAN  a  man,  who  has  thus  been  made  good,  be  kept 
good  ?    We  are  told  in  this  section  that  he  can. 
The  question — Is  salvation  by  grace  a  safe  doc- 
trine % — is  here  answered  in  the  affirmative. 

In  section  II,  the  apostle  has  dealt  with  the  question 
of  Sin,  and  has  proved  that  all  men,  without  respect  of 
person,  circumstance,  nationality,  or  privilege,  are  alike 
sinners  and  under  the  wrath  of  God,  and  destitute  of  His 
righteousness,  thereby  showing  that  the  first  step  in  sav- 
ing a  man  is  to  cause  him  to  realize  that  he  is  destitute 
of  any  inherent  goodness  or  righteousness. 

In  section  III,  Paul  has  dealt  with  the  doctrine  of 
Justification,  showing  that  a  man  is  not  justified  by  any 
human  merit  or  works  (chap,  iv.),  but  by  faith  in  the 
redemptive  work  of  Jesus  Christ  (chap.  v.  ;  cf.  iii.  21-25), 
thus  setting  forth  the  fact  that,  although  a  man  may  be 
destitute  of  goodness  in  himself  (II),  yet  he  may  be 
counted  and  reckoned  good  in  another,  that  is  Jesus 
Christ  (III). 

In  the  section  before  us  now  (vi.  1-xv.  13),  the  ques- 
tion of  Sanctification  is  discussed.  Put  in  another  way, 
the  proposition  may  be  stated  thus :  Is  the  doctrine  of 
free  grace  a  safe  doctrine  1  Can  it  be  safeguarded  against 
license  in  Christian  living  ?  The  answer  is,  Yes  ;  for  the 
righteousness  of  God,  which  this  epistle  emphasizes,  is 

67 


68  Romans 

active  as  well  as  passive.  The  justification  of  the  believer 
is  not  a  mere  matter  of  right  reckoning ;  it  inevitably 
issues  in  right  living.  Justification  is  not  merely  an  act 
of  God  by  which  He  reckons  a  sinner  righteous  in  His 
sight  and  deals  with  him  accordingly  ;  it  is  also  an  im- 
partation  of  the  character  of  God,  who  is  just  and  holy, 
to  the  sinner  who  has  been  justified  by  the  free  grace  of 
God  through  the  redemption  in  Christ  Jesus.  Justifica- 
tion may  be  looked  upon  as  a  crisis  with  a  view  to  a 
process — that  process,  sanctification.  Justification  and 
sanctification  go  together.  We  cannot  have  one  without 
the  other.  The  same  Christ  who  justifies  a  man,  sanctifies 
him  too.  The  man  who  is  reckoned  good  is  also  kept 
good.  The  same  divine  provision  which  deals  with  the 
guilt  of  sin  in  the  death  of  Christ  deals  also  with  the 
power  of  sin  by  giving  it  its  death  blow  in  the  resurrec- 
tion of  Christ.  Where  there  is  death  for  sin  there  is 
death  to  sin.  The  righteousness  of  God  begins  with  justi- 
fication, but  ends  with  sanctification.  The  doctrine  of 
the  free  grace  of  God  is  not  an  apology  for  sin,  but,  on 
the  contrary,  argues  for  a  life  of  holiness. 

A  general  view  of  chapters  six  to  eight  may  be  set  forth 
as  follows :  In  chapter  six  we  have  the  principle  of  holi- 
ness dealt  with — Christ ;  in  chapter  seven,  the  futile 
sti-uggle  after  holiness — self  and  legalism  ;  in  chapter 
eight,  the  secret  of  victory — the  Holy  Spirit. 

I.  The  Possibility  of  a  Holy  Life  (vi.  1-23).  It  is 
apparent  from  a  careful  reading  of  the  chapter  that  the 
apostle  supposes  an  antagonist  who  brings  forth  an  argu- 
ment against  the  doctrine  of  God's  free  grace.  The 
apostle  has  already  shown  in  the  concluding  verses  of 
chapter  five — the  contrast  between  the  sin  of  Adam  and 
the  righteousness  of  Christ — how  the  work  of  Christ  not 
only  thoroughly  undoes  all  the  evil  that  the  sin  of  Adam 
did,  but  "  much  more ' '  (cf.  v.  10, 15, 17,  20).    "  Granted, 


Sanctification — The  Holiness  of  God         69 

then,"  says  some  one,  "that  grace  exceeds  sin  and  that 
sin  brings  grace  into  such  a  magnificent  light,  why  should 
we  not  sin  in  order  that  grace  may  be  all  the  more  mag- 
nified ? "  "  What  shall  we  say  then  1  Shall  we  continue 
in  sin,  that  grace  may  abound  1 "  (vi.  1).  It  is  a  similar 
argument  to  a  similar  objection  in  iii.  8,  31 — ''  Let  us  do 
evil,  that  good  may  come?"  "Do  ye  then  make  void 
the  law  through  faith ?    God  forbid." 

The  apostle  would  have  the  Eoman  Christians  under- 
stand that  the  doctrinQ  of  God's  free  grace  is  not,  by  any 
means,  to  be  looked  upon  as  allowing,  permitting,  or 
encouraging  man  to  sin.  On  the  contrary,  the  justified 
man  has  been  delivered,  not  only  from  the  guilt,  but 
from  the  power  of  sin.  The  doctrine  of  lawlessness  or 
antinomianism  finds  no  support  in  the  teaching  of  Paul. 
He  who  looks  upon  the  gospel  as  a  thing  of  license  mis- 
understands the  liberty  of  the  gospel,  which  is  a  liberty 
to  serve,  and  not  a  license  to  sin.  Christ  delivers  us  from 
sin  in  order  that  we  may  bring  forth  the  fruits  of  holi- 
ness. He  who  has  died  to  sin  in  Christ  lives  unto  right- 
eousness for  God.  A  Christian  cannot  be  both  dead  and 
alive  to  sin  at  the  same  time. 

The  sixth  chapter  deals  with  the  fundamental  principles 
of  a  life  of  holiness  from  a  twofold  point  of  view  : 

First.  With  regard  to  sin  in  the  nature,  and  as  a 
state  (vers.  1-14).  This  thought  is  indicated  by  the  word 
"therein."  No  justified  man  need  or  will  live  in  sin  as 
an  element.  The  sinful  nature  shall  not  have  control 
over  him.  In  God's  sight  the  justified  man  died  with 
Christ.  He  must  "  reckon  himself  to  be  dead  indeed  unto 
sin." 

Second.  With  reference  to  individual  sinful  acts  (vers. 
15-23).  Not  only  is  it  true  that  a  man  need  not  be  con- 
trolled by  his  sinful  nature  or  live  in  a  state  of  sin,  but 
it  is  also  asserted  that  he  may  have  complete  mastery 


yo  Romans 

over  individual  acts  of  sin.  This  mastery  is  accom- 
panied by  the  presentation  of  the  members  of  the  body 
to  God. 

In  verses  1-14  the  question  is  looked  at  from  God's 
side,  and  the  key- word  is  **  reckon."  In  verses  15-23 
the  question  is  looked  at  from  man's  side,  and  the  key- 
word is  ''present."  Further  enlarged  upon,  the  point  is 
this :  Because  the  believer  has  become  identified  with 
Jesus  Christ  in  His  death  and  resurrection,  he  will  not 
be  able  to  live  a  life  such  as  he  formerly  lived  (vers.  1-14), 
nor  will  he  want  to  commit  individual  or  single  acts  of 
sin,  if  he  realizes  what  it  is  to  be  under  grace  (vers.  15-23). 

That  these  are  the  two  thoughts  in  this  chapter  is  clear 
from  the  two  questions  in  verses  1  and  15 — "  Shall  we  sin, 
that  grace  may  abound?"  and  "Shall  we  continue  in  sin 
because  it  does  abound  ?  "  Or  shall  we  continue  to  sin  in 
order  to  obtain  grace?  And  shall  we  continue  in  sin 
because  we  are  in  grace  ? 

Shi's  Beigning  Power.  The  grace  of  God  delivers  from 
the  thraldom  of  sin  (vi.  2).  A  proper  knowledge  of  what 
took  place  in  our  regeneration  and  justification  should 
lead  us  to  see  clearly  that  the  life  of  the  justified  is  like 
the  life  of  the  risen  Christ.  The  justified  man  actually 
died  with  Christ.  That  is  to  say,  he  died  to  sin.  He 
cannot,  therefore,  live  any  longer  "therein."' 

Sin  as  a  state  and  an  element  of  life  is  impossible  to  the 
Christian,  for  his  life  communion  with  sin  was  destroyed 
at  the  cross.  To  acknowledge  that  this  actually  took 
place  at  the  time  of  justification  is  to  admit  the  force  of 
the  apostle's  argument  for  a  holy  life,  because  the  be- 
liever has  entered  into  a  new  condition  of  life  by  reason 
of  his  identification  with  Jesus  Christ  in  His  death  and 
resurrection.  He  cannot  possibly  live  in  sin  as  a  state  or 
an  element  (vi.  2,  3). 

Every  conversion  is,  in  a  sense,  a  funeral — the  "old 


Sanctification — The  Holiness  of  God         71 


man"  died,  and  the  believer  arose  by  the  power  of  the 
risen  Christ  into  newness  of  life.  The  *'  old  man ' '  of  sin 
was  crucified,  died,  and  was  buried  with  Christ.  It  was 
a  new  creature  in  Christ  Jesus  that  came  forth  (vi.  4-6). 
The  ''old  man,"  by  which  is  meant  the  unregenerate  self, 
the  former  life,  a  sinful  and  fallen  nature,  "  was  cruci- 
fied "  and  "  done  away  with. "  This  does  not  mean  that 
the  old  nature  was  annihilated,  but  that  it  was  rendered 
ineffective,  became  paralyzed,  entered  into  a  condition  of 
impotency  and  inactivity  as  though  it  icere  dead.  In- 
deed, the  believer  is  to  ''  reckon  "  the  old  nature  as  though 
it  were  actually  dead. 

The  apostle  next  shows  that  a  life  of  holiness  is  possi- 
ble, not  only  because  of  our  identification  with  Christ  in 
His  death  and  resurrection,  but  also  because  every  claim 
that  sin  and  a  broken  law  have  made  against  the  sinner 
has  been  met  by  the  death  of  Christ  (vi.  7-14).  Faith  in 
the  crucified  and  risen  Son  of  God  means  acquittal  from 
the  guilt  of  sin,  and  redemption  from  its  power.  Sin 
and  a  broken  law  have  no  claims  upon  the  man  who  ac- 
cepts Jesus  Christ  as  his  substitute.  Just  as  the  resur- 
rection of  Christ  meant  that  death  had  no  more  hold  on 
Christ,  and  also  that  the  life  he  lived  after  the  resurrec- 
tion was  different  from  the  life  he  lived  before,  in  the 
sense  that  the  resurrection  released  Christ  from  the  sinless 
limitations  of  human  nature,  so  the  believer  who  by  faith 
has  not  only  died  with  Christ,  but  has  also  risen  with 
Him,  finds  himself  living  in  the  element  of  a  life  alto- 
gether new  and  different  from  his  former  experience. 
Sin  no  more  has  dominion  over  the  believer.  He  who  is 
risen  with  Christ  is  thereby  constituted  a  complete  victor 
over  sin.  Sin  shall  not  reign  over  him.  He  may  not  be 
able  to  banish  it  altogether  nor  entirely  expel  it,  for  it 
will  ever  remain  with  him  until  the  resurrection,  but  he 
can,  by  the  power  of  the  risen  Christ,  prevent  it  reigning 


"jl  Romans 

and  ruling  or  having  the  upper  hand  over  him.     He  need 
not  obey  it  in  the  lust  thereof  (vi.  8-12). 

A  man  and  his  ' '  self ' '  are  to  be  distinguished.  ' '  Self  " 
is  not  the  whole  self,  but  only  that  part  of  man  which  lay 
under  sin's  dominion.  This  truth  kept  \\\  mind  will  help 
us  to  understand  the  great  argument  of  chapter  seven. 
This  "self"  is  dead;  the  new  and  true  *'self"  is  alive 
unto  God  through  this  union  with  the  risen  Christ  who 
can  live  only  after  God. 

The  word  ''reckon"  is  an  important  one  in  this  con- 
nection. We  are  to  regard  and  acknowledge  something 
to  be  a  fact  which  really  is  a  fact  by  God's  grace,  namely, 
that  deadness  to  sin  is  the  element  in  which  the  believer 
lives.  "In  Christ  Jesus  "  is  the  atmosphere  and  environ- 
ment of  the  Christian,  just  as  the  air  is  for  the  bird,  and 
water  is  for  the  fish. 

Sin  is  not  to  "  reign  "  in  our  mortal  bodies.  We  may 
not  be  able  to  entirely  expel  or  banish  it,  for  the  old  na- 
ture will  doubtless  still  remain  with  us  until  we  get  our 
resurrection  body,  but  we  can  prevent  it  reigning  and 
ruling  and  getting  the  upper  hand  in  our  lives.  The 
"lusts,"  the  perverted  bodily  appetites,  must  not  hold 
sway. 

Another  important  word  in  this  connection  is  the  word 
"present."  Twice  in  vi.  13  is  it  used,  and  with  a  change 
of  tense  in  each  case.  We  present  ourselves  by  one  defi- 
nite, decided  act,  one  resolute  effort  to  the  service  of  our 
Lord,  and  then  as  new  opportunities  confront  us,  we  con- 
tinually present  ourselves  to  Him  for  these  individual 
acts  of  service. 

We  are  to  present  "ourselves,"  which  means  our  en- 
tire personality;  and  we  are  to  present  "our  members," 
which  indicate  the  different  partial  presentations  from 
time  to  time.  Such  a  surrendered  life  is  made  possible 
because  of  the  omnipotence  of  the  grace  of  God,  in  which 


Sanctification — The  Holiness  of  God         73 

element  the  believer  now  lives.  His  identification  with 
Christ  permits  him  to  do  things  it  was  impossible  for  him 
to  do  when  "  under  the  law." 

Lessons  From  vi.  I-I4..  There  are  some  interesting  and 
helpful  lessons  to  be  derived  from  a  general  view  of  these 
verses.     They  may  be  summarized  as  follows  : 

First.  The  identification  of  the  believer  with  Christ 
in  His  death  and  resurrection  makes  it  impossible  for 
such  an  one  to  live  in  a  state  of  sin  (cf.  1  John  iii.  3-9). 

Second.  Nor  is  it  necessary  for  the  believer  to  commit 
individual  acts  of  sin.  To  him  has  been  granted  'Uhe 
expulsive  power  of  a  new  affection ' '  (cf.  1  John  ii.  1). 

Third.  When  a  believer  comprehends  what  has  ac- 
tually taken  place  in  his  life,  in  his  state  and  standing 
because  of  his  relation  to  the  Lord  Jesus  Christ,  he  has 
found  the  secret  of  a  victorious  life  (cf.  the  expressions, 
''Know  ye  not?"  vi.  3,  16;  vii.  1).  Just  as  failure  to 
enjoy  the  peace  of  God  comes  from  failure  to  grasp  the 
fact  that  peace  with  God  has  already  taken  place  through 
Christ  (v.  1),  so  is  it  with  regard  to  a  victorious  Chris- 
tian experience.  There  is  great  need  to-day  of  teaching 
these  deeper  truths  of  the  believer's  standing  in  Christ 
Jesus. 

Fourth.  To  understand  the  import  of  the  words, 
** reckon,"  *' reign,"  "present"  is  to  enter  into  the 
divine  secret  of  triumphant  living. 

Christian  Freedom.  The  first  part  of  this  chapter 
(vers.  1-14)  presented  the  matter  of  sanctification  from 
the  divine  side — the  key- word  was  "reckon."  The  sec- 
tion we  are  now  to  consider  (vers.  15-23)  presents  it  from 
the  human  side — the  key- word  is  " present." 

The  method  of  victory  over  sin  is  set  forth  by  an  illus- 
tration from  slavery  (vers.  15-23).  Our  identification 
with  Christ  has  brought  us  into  the  service  and  under  the 
control  of  a  new  Master.     The  recognition  of  this  fact 


74 


Romans 


leads  the  believer  to  make,  not  only  a  definite  surrender 
of  his  members  to  Christ,  his  new  Master,  once  and  for 
all,  but  also  to  make  a  constant  series  of  such  surrenders 
or  presentations  of  his  members  as  opportunity  may  arise 
from  time  to  time.  There  is  a  sense  in  which  the  state  of 
grace  is  a  state  of  slavery,  but  this  service  is  perfect 
freedom.  The  Christian  is  saved  to  serve.  Like  the 
servant  in  the  Old  Testament  who  was  unwilling  to  leave 
his  master,  and  to  exhibit  his  devotion,  was  willing  to 
have  his  ear  bored  to  the  post,  and  say,  ''I  shall  not  go 
away  free, "  so  is  the  believer  in  relation  to  Christ,  his  new 
Master.  Antecedent  to  our  conversion  we  were  slaves  to 
Satan,  the  master  of  sin.  To  him  and  his  service  we 
yielded  our  members — eyes,  lips,  tongue,  feet,  hands,  and 
mind— but  now  having  died  unto  that  life,  and  having 
risen  to  the  new  life  in  Christ,  we  have  our  service  unto 
righteousness.  Just  as  sin  grew  by  the  continual  handing 
over  of  our  members  to  its  service,  so  we  grow  in  sancti- 
fication  by  the  constant  and  continual  handing  over  of 
our  members  to  righteousness. 

To  practice  sin  would  be  to  belie  our  new  Master.  "We 
have  taken  His  form  of  doctrine,  and  so  must  take  His 
form  of  life. 

Christians  or  believers  can  do  just  what  they  want  to 
do.  They  are  free  in  this  respect,  but  they  will  not  want 
to  do  what  is  displeasing  to  their  new  Master.  It  is  pos- 
sible for  them  to  do  always  those  things  that  please  Christ. 
To  this  position  the  Eoman  Christians  had  evidently  at- 
tained (cf.  vers.  17,  18)  by  the  process  mentioned  in  verse 
19.  When  they  were  living  in  sin  they  were  free  from 
the  claims  of  righteousness  (ver.  20).  Now  that  they  are 
living  in  righteousness  they  are  free  from  the  claims  of 
sin.  The  fruit  of  their  former  service,  as  they  look  back 
upon  their  past,  was  shame  (ver.  21) ;  the  fruit  of  their 
new  service  is  life  and  peace  (vers.  22,  23). 


Sanctification — The  Holiness  of  God         75 

2.     The  Method  of  a  Holy  Life  (vii.  1-viii.  39). 

(a)  The  Fruitless  Struggle  After  Holiness  (vii.  1-25). 
There  has  been  considerable  discussion  with  regard  to  the 
contents  of  this  chapter  as  to  whether  or  not  the  Apostle 
Paul  was  relating  his  own  experience  before,  during,  or 
after  conversion  but  before  he  had  discovered  the  secret 
of  holiness.  It  does  not  seem  to  be  absolutely  necessary, 
in  order  to  understand  this  chapter,  to  thus  relate  it  to 
the  apostle's  personal  experience,  although  the  arguments 
of  the  chapter  may  have  found  some  place  in  the  apostle's 
life  at  one  time  or  another.  Any  reference  to  Paul's 
personal  experience,  however,  is  to  be  understood  only 
by  way  of  illustrating  the  main  argument,  which  is  that 
the  law  cannot  sanctify,  nor  can  fleshly  struggle  nor  hu- 
man willing.  The  main  purpose  of  this  chapter,  it  would 
seem,  is  to  show  the  inability  of  the  law  to  sanctify  (vers. 
1-6),  just  as  it  was  unable  to  justify  (cf.  chaps,  iii.-v.) ;  also 
the  uselessness  of  the  energy  of  the  flesh  (vers.  7-25)  to 
sanctify,  just  as  it  was  helpless  to  justify  (i.  19-iii.  20). 
Not  ''the  commandment"  (vers.  1-6),  not  "I"  (vers. 
7-25)  can  sanctify.  No  outward  legalism,  nor  inward 
personal  self-effort  can  make  men  holy.  This  is  impos- 
sible because  there  is  something  wrong  without  (vers. 
1-6)  and  there  is  something  wrong  within  (vers.  7-25). 
Not  by  "the  commandment"  are  we  sanctified,  for  "the 
commandment  "  but  intensifies  the  failure  of  our  conduct. 
Not  by  the  personal  "I,"  for  the  flesh  is  weak  and  in  it 
dwelleth  no  good  thing.  Help  must  come  from  the 
mighty  Christ.  Vain  is  the  help  of  man.  ' '  O  wretched 
man  that  I  am !  who  shall  deliver  me  from  the  body  of 
this  death?    I  thank  God    .     .     .     Jesus  Christ." 

Sanctification  is  Not  to  be  Attained  by  Legalism  (vii.  1-14). 
The  word  "law"  is  mentioned  twenty  times  in  these 
verses.  That  this  part  of  the  chapter  deals  with  the 
function  of  the  law  with  reference  to  sanctification  is 


y6  Romans 

clear  from  the  expression  in  the  first  verse  of  the  chapter, 
' '  Know  ye  not,  brethren  (for  I  speak  to  them  that  know 
the  law)?"  According  to  the  apostle's  argument  it  is 
just  as  necessary  to  die  to  the  law  for  sauctification  as  it 
was  to  die  to  the  law  for  justification.  The  only  thing 
the  law  can  do  is  to  make  sin  exceedingly  aggravating 
and  plunge  the  sinner  into  deeper  despair.  Indeed,  the 
very  purpose  of  the  law  is  to  show  us  how  wicked  and 
sinful  we  are  and  how  utterly  impossible  it  is  for  fallen 
human  beings  to  keep  the  holy  law  of  God. 

Is  the  law  then  sin?  God  forbid.  "The  law  is  holy, 
just,  and  good."  It  becomes  sin  to  us  only  because  we, 
by  reason  of  our  sinful  nature,  are  not  able  to  keep  it. 
"  For  what  the  law  could  not  do  " — that  is  could  neither 
save  nor  sanctify,  because  it  was  weak  through  the  flesh, 
not  weak  or  unholy  in  itself,  mark  you,  but  because  of 
the  weakness  of  our  sinful  nature — these  sentences  indicate 
the  drift  of  the  apostle's  argument  here  :  the  inability  of 
the  law  to  sanctify. 

Sanctification  is  Not  to  he  Attained  by  Self-Effort  (vii. 
14-25).  No  self-effort,  no  energy  of  the  flesh  can  make 
one  "  holy."  Just  as  in  the  preceding  section  the  prom- 
inent words  were  "the  law,"  "the  commandment,"  so 
here  the  prominent  words  are  "I  myself"  and  "the 
flesh,"  all  of  which  would  indicate  self-effort.  Just  as  no 
outward  legalism,  so  now  no  inward  personal  effort  can 
sanctify,  for  in  the  flesh  dwelleth  no  good  thing;  "not 
I,"  for  sin  dwelleth  in  me. 

The  failure  of  the  flesh  to  sanctify  is  set  forth  graphic- 
ally in  verses  15,  18,  21,  23.  There  is  something  wrong 
within  as  there  was  something  wrong  without.  The  will 
is  weak,  the  nature  is  sinful,  the  "law  of  sin  "  is  in  the 
members,  and  spiritual  law  cannot  be  kept  by  one  who 
is  fleshly  and  carnal.  Because  of  these  things  man  finds 
himself  a  slave  instead  of  free.     That  he  knows  the  law. 


Sanctification — The  Holiness  of  God         77 

consents  to  it  that  it  is  good,  endeavors  to  keep  it,  is  quite 
clear  from  verses  16-21.  But  notwithstanding  all  this,  he 
finds  evil  lying  in  ambush  for  him  and  ready  to  spring  on 
him  at  the  first  opportunity  (ver.  21). 

And  so  at  last,  when  at  the  end  of  all  his  efforts,  *'  slain 
by  the  law  he  had  diligently  sought  to  keep,  enslaved  by 
the  sin  he  had  fought  so  desperately  to  overcome,  be- 
trayed by  the  flesh  in  which  he  had  so  determinedly 
trusted,  the  apostle  at  last  turns  to  and  catches  a  glimpse 
of  a  new  power,  a  new  Master,  and  this  glimpse  arouses 
hope  and  enables  him  to  enter  into  another  realm." 
Outside  help  is  what  he  clearly  needs,  and  so  the  struggle 
is  given  up  to  Christ.  ''In  Christ"  all  struggle  is  past. 
By  faith  rest  and  sanctification  come. 

What  a  lesson  these  verses  have  for  all  those  who  are 
tempted  to  think  that  while  they  are  justified  by  faith, 
they  are  yet  sanctified  by  conflict  and  struggle.  Jesus 
Christ  is  Himself  our  sanctification  just  as  He  is  our 
justification  (1  Corinthians  i.  30).  This  is  the  argument 
of  chapters  six  and  seven.  Chapter  eight  will  let  us  into 
the  secret  of  the  sanctified  life. 

(6)  The  Secret  of  a  Holy  Life — The  Holy  Spirit  (viii. 
1-39).  It  has  been  well  said  that  chapter  seven,  setting 
forth  the  fruitless  struggle  after  holiness,  is  like  a  starless 
night,  whereas  chapter  eight,  setting  forth  the  secret  of 
victory,  is  like  a  midsummer  morning  with  promise  of  a 
brighter  to-morrow.  Chapter  eight  begins  with  *'no 
condemnation"  and  ends  with  "no  separation."  There 
is  no  mention  of  the  Holy  Spirit  in  chapter  seven ; 
whereas  in  chapter  eight  He  is  mentioned  some  sixteen 
or  more  times.  Failure  comes  from  absence  of  the  Holy 
Spirit  in  the  life  ;  success  from  the  fulness  of  His  presence. 
In  chapter  seven  the  voice  of  the  Holy  Spirit  is  not  heard  ; 
whereas  in  chapter  eight  it  is  heard  everywhere.  One 
wonders  whether  any  other  part  of  the  Scripture  is  as 


^8  Romans 

full  of  the  doctrine  of  the  Holy  Spirit  iu  relation  to  the 
believer  as  this  chapter.  Iu  chapter  seven  (the  chapter 
of  failure)  the  law,  which  cannot  sanctify,  is  mentioned 
twenty  times,  and  the  Holy  Spirit  not  once  ;  whereas  iu 
chapter  eight  (the  chapter  of  victory)  it  is  mentioned  but 
four  times,  and  the  Holy  Spirit  some  sixteen  times.  There 
need  be  no  defeat  in  the  Christian  life  if  one  learns  the 
secret  of  victory  set  forth  in  this  chapter,  and  if  the  full 
blessing  of  the  gospel  is  allowed  absolute  sway  in  the 
heart. 

Verses  1-4  describe  the  believer's  complete  freedom 
from  condemnation,  whether  from  causes  without  or 
within.  ''There  is  therefore  now  no  condemnation  to 
them  which  are  in  Christ  Jesus."  The  moment  a  man 
believes  in  Christ  he  passes  out  of  the  realm  of  condemna- 
tion and  death  into  the  realm  of  life  and  acceptance 
(cf.  John  iii.  18  ;  v.  24).  Past  sin  is  all  atoned  for  ;  the 
future  is  secure  because  of  Christ's  complete  redemptive 
work.  The  believer  is  now  "in  Christ  Jesus."  In  Him 
there  is  no  condemnation;  outside  of  Him  all  is  con- 
demnation (John  iii.  18, 19). 

"  The  law  of  the  Spirit  of  life  in  Christ  Jesus  "  delivers 
the  believer  from  "the  law  of  sin  and  death."  A  new 
law  is  introduced  into  his  heart  and  life  by  virtue  of 
which  he  receives  deliverance  from  the  law  of  sin  and 
death.  The  secret  of  putting  sin  to  death  is  by  possessing 
the  life  of  the  Holy  Spirit.  Death  comes  by  life,  not  life 
by  death.  We  cannot  gain  the  Holy  Spirit  by  putting  to 
death  the  deeds  of  the  body,  but  we  put  to  death  the  deeds 
of  the  body  by  being  filled  with  the  Holy  Spirit.  The 
very  liberty  for  which  the  soul  had  cried  out  (vii.  25)  is 
here  granted  (viii.  3)  through  the  power  of  the  Spirit. 

Note  the  words  "in  Christ  Jesus."  The  Holy  Spirit 
is  not  separated  from  Christ.  Any  blessing  that  comes 
to  us  as  the  result  of  the  fulness  of  the  Spirit  is  always 


Sancdfication — The  Holiness  of  God         79 

connected  with  our  Lord  Jesus  Christ.  Those  who  are 
Spirit-filled  will  speak  of  Christ  more  than  of  the  Spirit. 
Where  the  Spirit  resides  there  Christ  is  most  prominent 
(cf.  John  xiv.  26 ;  xv.  26,  27  ;  xvi.  7-14).  There  is  no 
such  thing  in  real  Christian  experience  as  an  advance- 
ment from  Jesus  Christ  to  the  Holy  Spirit.  Every  ac- 
tivity of  the  Holy  Spirit  concerns  Jesus  Christ.  Were  it 
otherwise,  He  would  bear  witness  of  Himself  and  not  to 
Christ,  and  this  would  be  contrary  to  the  expressed  pur- 
pose of  the  Spirit's  advent  into  the  world  (John  xvi.  13). 

It  is  through  the  efficacious  offering  of  Christ  on  the 
cross  that  the  claims  and  power  of  sin  have  been  neutral- 
ized in  the  life  of  the  believer.  The  law's  righteous  de- 
mauds  have  been  met  and  the  believer  has  entered  into  a 
life^of  joyful  and  victorious  service. 

Verses  5-11  describe  the  element  in  which  the  Spirit- 
filled  believer  lives — the  element  of  the  Spirit  and  not  of 
the  flesh. 

Note  that  "  the  flesh  "  is  mentioned  ten  times,  and  *'  the 
Spirit"  twelve  times  in  eleven  verses.  The  believer  no 
longer  walks  after  the  flesh,  but  after  the  Spirit.  He  is 
still  in  the  flesh,  but  is  not  living  according  to  it.  It  may 
reside,  but  does  not  reign  in  him.  "  Sin  should  not  exist 
in  his  life,  surrounding  him  and  rising  up  like  a  swarm 
of  flaming  serpents,  but  as  worms  beneath  his  feet."  If 
this  is  not  true  of  the  believer,  then  he  has  no  right  to  the 
name  of  Christ,  for  "if  any  may  have  not  the  Spirit  of 
Christ,  he  is  none  of  his  "  (viii.  9). 

Sins  of  the  mmd  as  well  as  sins  of  the  flesh  are  to  be 
overcome.  The  man  who  is  indwelt  by  the  Holy  Spirit 
receives  a  spiritual  disposition.  Sins  of  thought  may  not 
be  as  apparent,  but  they  are  just  as  disastrous  as  sins  of 
the  body.  Deliverance  in  the  realm  of  thought  seems  to 
come  last  of  all  in  the  experience  of  the  believer.  How 
often  do  we  complain  of  lack  of  spiritual  disposition  and 


8o  Romans 

purpose.  We  full  iu  our  relish  or  desire  for  the  study  of 
the  Scriptures,  for  prayer,  or  attendance  at  the  house  of 
God.  True  liberty  in  Christ  gives  liberty  of  thought  and 
furnishes  a  spiritual  disposition.  If  a  man  is  truly  Spirit- 
filled,  he  will  have  a  desire  and  disposition  for  these 
spiritual  things. 

The  end  and  object,  then,  of  being  Christ's  is  that  a 
man  should  be  free,  both  in  the  realm  of  thought  and 
activity,  to  do  the  will  of  God.  The  result  of  such  a  life 
will  be  a  life  of  peace  and  the  hope  of  a  glorious  resur- 
rection, an  earnest  of  which  has  already  been  given  us 
(cf.  viii.  11). 

Obligations  of  the  Believer.  In  viii.  12-30  the  obliga- 
tions of  the  justified  man  are  set  forth.  The  challenge  is 
thrown  out,  "  We  are  debtors." 

There  is  obligation  and  responsibility  arising  from  son- 
ship  (viii.  12-17).  If  we  are  sons  of  God  and  indwelt  by 
His  Spirit,  we  will  live  as  God  would  have  us  live — a 
holy  life.  Holiness  is  a  duty,  an  obligation,  not  an 
ambition  or  a  luxury ;  it  is  a  duty,  not  an  adornment. 
If  we  are  really  controlled  by  God's  Holy  Spirit,  we 
are  actually  putting  to  death  the  deeds  of  the  body. 
The  power  to  accomplish  this  is  the  Holy  Spirit  who 
resides  in  the  believer  (viii.  13,  cf.  Philippians  ii.  12). 
This  power  will  doom  sin.  Either  we  kill  sin  or  sin  will 
kill  us.     The  indwelling  Spirit  will  help  us  to  kill  sin. 

The  obligation  of  sonship  carries  with  it  the  element  of 
reward  (viii.  18-30).  The  believer  is  an  heir  of  God  and 
joint-heir  with  Jesus  Christ.  To  what  is  Christ  heir? 
(Hebrews  i.  2  ;  ii.  7).  In  Christ,  God  has  given  all  this 
to  us  (cf.  Eomans  viii.  32 ;  1  Corinthians  iii.  21-23).  It 
is  this  glorious  prospect  of  future  reward  in  glory  that 
enables  the  believer  to  bear  manfully  and  in  a  Christlike 
spirit  the  sufferings  of  this  present  time.  The  believer 
awaits  that  grand  moment  of  the  revealing  of  the  sons  of 


Sanctification — The  Holiness  of  God         81 

God.  He  has  within  him  a  pledge  of  that  day,  a  kind  of 
first-fruits.  He  knows  there  will  be  a  renovated  nature 
for  a  regenerate  life.  He  is  saved  by  hope.  The  in- 
dwelling Spirit  assures  him  of  facts  which  he  himself 
may  not  be  able  to  express.  For  this  reason  he  knows 
that  all  things  are  working  together  for  good.  He  can 
triumphantly  exclaim  :  "  What  shall  we  then  say  to  these 
things?  If  God  be  for  us,  who  can  be  against  us?  He 
that  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely  give  us  all 
things  ?  Who  shall  lay  anything  to  the  charge  of  God's 
elect?  It  is  God  that  justifieth.  Who  is  he  that  con- 
demneth?  It  is  Christ  that  died,  yea,  rather,  that  is 
risen  again,  who  is  even  at  the  right  hand  of  God,  who 
also  maketh  intercession  for  us.  Who  shall  separate  us 
from  the  love  of  Christ  ?  Shall  tribulation,  or  distress, 
or  persecution,  or  famine,  or  nakedness,  or  peril,  or 
sword  ?  As  it  is  written.  For  thy  sake  we  are  killed  all 
the  day  long ;  we  are  accounted  as  sheep  for  the  slaughter. 
Nay,  in  all  these  things  we  are  more  than  conquerors 
through  him  that  loved  us.  For  I  am  persuaded,  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord"(viii.  31-39). 


lY 
(Continued — Parenthetic) 

The  Problem  of  the  Rejection  of  Israel 

(Chapters  ix.-xi.) 

SOME  think  that  chapters  nine  to  eleven  are  not 
necessary  to  the  main  argument  of  the  epistle,  that 
if  one  began  with  chapter  twelve,  following  the 
end  of  chapter  eight,  no  break  in  the  argument  would  be 
noticeable.  Indeed,  some  teachers  suggest  leaving  out 
chapters  nine  to  eleven  in  order  that  the  drift  of  the  ar- 
gument may  not  be  broken. 

It  seems  to  us,  however,  that  Paul's  discussion  of  the 
righteousness  of  God,  its  need,  its  ground,  and  the  method 
of  its  appropriation,  makes  these  chapters  necessary.  In 
chapters  one  to  eight  the  statement  has  been  made  that 
salvation  is  for  the  Jew  first ;  that  such  an  application 
of  the  gospel  to  the  Jew  first  was  in  accord  with  certain 
promises  which  had  been  made  to  the  chosen  people, 
promises  which  seemed  to  give  them,  if  not  the  monopoly, 
certainly  the  precedence.  The  history  of  the  proclama- 
tion of  the  gospel,  however,  showed  that  the  Jews,  more 
than  the  Gentiles,  seemed  to  be  excluded  from  its  bless- 
ings. Alienation  from  the  gospel  was  apparently  the  lot 
of  the  Jew,  but  how  could  such  alienation  be  reconciled 
with  the  promises  of  God — promises  which  surely  were 
not  null  and  void,  even  though  Israel  was  unworthy,  un- 
believing, and  untrue  ? 

We  should  remember,  further,  that  to  the  chosen  na- 
tion of  Israel  was  granted  a  clearer  and  deeper  revelation 

82 


The  Problem  of  the  Rejection  of  Israel       83 

concerning  the  Messiali  and  His  coming  tlian  tliat  given 
to  the  Gentile  nations.  In  a  unique  sense  "  salvation  was 
of  the  Jews."  It  was  of  and  to  Israel  that  Christ  came. 
The  question  naturally  arises,  How  comes  it,  then,  that 
Israel,  more  than  the  Gentiles,  failed  to  recognize  Christ, 
for  whom  they  were  looking  ?  If  the  Christ  whom  Paul 
preached  was  really  the  Messiah,  would  not  the  Jew, 
rather  than  the  Gentile,  be  first  to  recognize  this  fact  ? 
Did  not  the  Jew  possess  the  oracles  of  God  ?  Was  he  not 
in  a  unique  and  peculiar  relation  of  nearness  to  God  ? 
Was  he  not,  in  a  favored  sense,  the  recipient  of  the  reve- 
lation of  the  divine  will  ?  Was  it  not  natural,  then,  for 
the  Jew  to  accept  what  God  would  have  made  clear  to 
him,  that  the  Christ  as  proclaimed  in  the  gospel  of  Paul 
was  the  true  Messiah?  How  can  the  rejection  of  the 
Messiah  by  the  Jews  be  reconciled  with  these  facts'? 
Chapters  nine  to  eleven  present  the  answer  to  these  ques- 
tions. They  set  forth  the  true  relation  existing  between 
God  and  Israel,  between  the  promises  of  the  old  dispen- 
sation and  the  gospel  of  the  new. 

As  we  know  from  the  history  of  Paul,  he  was  now  about 
to  bid  farewell  to  Jewish  territory.  His  face  was  turned 
towards  Gentile  Eome.  No  more  fitting  opportunity 
could  present  itself  for  the  discussion  of  the  whole  prob- 
lem of  the  relation  of  the  Jew  to  the  promises  of  God  and 
the  gospel  than  in  connection  with  the  letter  to  the 
Eomans. 

The  truth  of  these  chapters  may  be  summed  up  some- 
what as  follows  :  While  it  is  true  that  God  had  entered 
into  certain  peculiar  relations  with  the  nation,  Israel, 
those  relations  were  necessarily  sovereign  and  gracious. 
They  did  not  leave  the  dealings  of  God  open  to  challenge 
or  discussion.  Whatever  favors  God  bestowed  upon 
these  people  were  of  pure  grace.  If  God  at  any  time  de- 
sired   to   withdraw  those    gracious  favors.    He  was  at 


84  Romans 

liberty  to  do  so  without  beiug  suspected  of  unfaithfulness 
or  of  being  untrue  to  His  promises.  If  the  Jew  would 
closely  consider  the  promises  made,  he  would  find  that 
they  were  based  on  faith  and  applied  just  as  well  to  a  Gen- 
tile as  to  a  Jew.  Indeed,  that  Jew  alone  was  a  true  Jew 
who  was  a  Jew  in  heart  by  reason  of  his  faith  in  God. 
If  the  promises  made  have  not  been  fulfilled,  the  fault  is 
with  Israel,  and  not  with  God,  and  yet  the  fault  is  not 
with  all  Israel,  because  there  is  a  remnant  who  have  faith. 
The  day  is  coming  when  the  reconciliation  of  Israel  as  a 
nation  shall  take  place.  In  that  day  Jesus  will  be  seen 
and  acknowledged  to  be  the  Messiah. 

What  great  purposes  God  has  for  the  world  !  How 
we  limit  them  by  making  them  individual !  Let  us  be- 
ware lest  that  which  was  given  us  for  service  we  lose  by 
selfishness.  We  keep  what  we  give  away  ;  we  lose  what 
we  keep.  What  an  encouragement  lies  in  these  chapters 
to  believe  in  the  ultimate  and  final  purposes  of  God  and 
His  gospel.  The  true  Christian  is  the  best  kind  of  an 
optimist.  Christ  shall  see  of  the  travail  of  His  soul  and 
be  satisfied.  Eighteousness  will  cover  the  earth  as  the 
waters  cover  the  sea.  The  kingdoms  of  this  world  shall 
become  the  kingdoms  of  our  Lord  and  His  Christ. 
"Jesus  shall  reign  where'er  the  sun  does  his  successive 
journeys  run."  This  means  glory  and  blessing  for  every 
true  believer  in  the  Lord  Jesus.  Canst  thou,  my  heart, 
canst  thou  lift  up  thy  voice  and  sing,  "  I  know  that  my 
Eedeemer  liveth  and  because  He  lives,  I  too  shall  live  "  ? 

A  general  view  of  the  argument  of  these  chapters  may 
be  presented  from  a  threefold  point  of  view  : 

First  we  have  the  argument  from  God's  side,  setting 
forth  the  divine  sovereignty  and  dealing  with  the  ques- 
tion of  election  (chap.  ix.).  Second.  We  have  the  ar- 
gument from  man's  side,  setting  forth  human  responsi- 
bility and  dealing  with  the  question  of  rejection  (chap.  x.). 


The  Problem  of  the  Rejection  of  Israel       85 

Third.  We  have  the  purpose  of  God  set  forth  with  re- 
gard to  Israel,  assertiDg  that  the  rejection  is  but  tempo- 
rary and  not  final,  and  that  ultimately  Israel  will  be 
restored,  concluding  with  the  comforting  thought  that 
what  seems  to  be  severity  on  the  part  of  God  is  but  His 
kindness  working  out  His  purposes  for  both  Jew  and 
Gentile  (chap.  xi.). 

I.    The  Argument  from  God's  Side  (chap.  ix.). 

The  apostle,  after  expressing  his  deep  sorrow  for  the 
rejection  of  Israel,  declares  that  that  rejection  is  by  no 
means  inconsistent  with  God's  faithfulness  to  His  prom- 
ises, with  His  justice,  or  with  His  work  of  prophecy. 

I.  The  Apostle's  Sorrow  for  Israel's  Rejection 
(ix.  1-5).  It  may  have  been  that  Paul  had  been  accused 
of  being  disloyal  to  his  nation.  The  expressions  of  these 
verses  show  the  opposite  to  be  the  case.  The  sincerity 
of  the  apostle  is  witnessed  to  by  his  conscience,  by  Christ, 
and  by  the  Holy  Spirit.  Paul  really  meant  what  he  said. 
There  may  be  some  question  as  to  whether  we  really  un- 
derstand his  statement,  which  may  be  rendered  as  fol- 
lows :  ''  I  could  pray,  if  such  a  prayer  would  be  heard, 
if  it  would  be  possible,  that  I  myself  might  be  separated 
from  Christ  for  my  brethren,  my  kinsmen  according  to 
the  flesh."  Or,  others  would  read  the  verse  as  follows  : 
''Myself  was  once  wishing  to  be  separated  or  accursed 
from  Christ,  that  is,  when  I  was  in  my  Jewish  condition, 
before  conversion."  In  this  sense,  then,  he  prays  for  his 
brethren,  for  their  condition  now  is  what  his  was  for- 
merly. It  is  probably  best  to  see  truth  in  both  these 
views. 

The  privileges  of  Israel  are  set  forth  in  verses  4  and  5, 
privileges  which  are  described  also  in  iii.  1-8.  These  are 
set  forth  in  order  to  show  the  purpose  of  such  blessiugs, 
namely,  to  be  a  benediction  to  the  world.     How  sad  that 


86  Romans 

a  nation  with  such  a  high  calling  and  such  glorious  priv- 
ileges should  have  had  such  a  sad  fall ;  that  a  nation 
from  which  the  Messiah  had  sprung  should,  after  all,  be 
shut  out  from  the  blessings  of  the  gospel  and  in  a  sense 
be  cast  away  ! 

2.  The  Righteousness  of  Israel's  Rejection  (ix. 
6-29). 

(a)  Tlie  Question  of  God's  Faithfuhiess  to  His  Promises 
is  Dealt  with  in  Verses  6-lS.  The  apostle  asserts  that  be- 
cause some  Jews  were  excluded  from  the  blessings  of  the 
gospel,  no  violence  has  been  done  to  the  faithfulness  of 
God,  for  while  some  are  rejected,  others,  through  faith, 
were  accepted. 

(6)  God's  Promise  was  Not  Made  to  All  Israel,  nor  is 
All  Israel  Eejected  (ix.  14-18).  Physical  descent  is  not 
enough  to  prove  a  man  to  be  a  Jew.  Ishmael  and  Esau 
were  children  of  Abraham,  although  neither  was  a  child 
of  promise.  God  has  always  worked  along  the  lines  of 
selection,  as  His  dealings  with  the  nation  in  the  past 
clearly  show.  God's  blessings  are  by  promise,  not  by 
birth.  God  is  not  bound  to  save  Israel,  even  though 
it  has  fallen,  for  the  covenant  He  made  with  them 
was  not  one  which  could  not  be  dissolved  through  un- 
faithfulness on  their  part.  Furthermore,  God  has  greater 
plans  than  those  which  concern  Israel  alone.  God's  heart 
is  big  enough  to  take  in  the  world. 

Practical  Lessons.  Where  God's  promises  seem  to  fail, 
the  fault  is  to  be  found  with  us  and  not  with  God.  We 
should  not  charge  God  with  unfaithfulness.  All  the 
blessings  that  come  to  men  in  life  come,  not  because  they 
deserve  them,  but  simply  because  of  the  gracious  will  of 
God.  God  gives  us  blessings  with  which  to  bless  others. 
When  these  blessings  are  kept  for  ourselves,  we  lose  them. 
Not  all  Israelites  are  of  Israel.  Not  all  members  of  the 
church  belong  to  the  real  Church.     Not  all  who  profess 


The  Problem  of  the  Rejection  of  Israel       87 

Christ  are  real  Christians.  To  have  one's  name  on  the 
church  book  is  one  thing  ;  to  have  it  written  in  the 
Lamb's  Book  of  Life  is  quite  another.  Just  as  in  ix. 
6-13  the  rejection  of  Israel  was  compatible  and  consistent 
with  God's  faithfulness  to  His  promises,  so  here  the  re- 
jection of  Israel  is  consistent  and  compatible  with  His 
righteousness. 

This  is  shown,  first,  by  quotations  from  the  Old  Testa- 
ment (ix.  14-18)  setting  forth  God's  right  to  grant  spiri- 
tual blessings  to  whomsoever  He  will  and  to  harden  those 
whom  He  chooses.  This  He  has  a  right  to  do  irrespec- 
tive of  anything  that  man  can  say.  It  is  within  the 
privilege  of  God  to  have  mercy  and  compassion  if  He 
will. 

It  is  worthy  of  note  that  in  these  verses  nothing  is  said 
of  God  hardening  men.  What  is  stated  is  the  absolute 
right  of  God  to  have  mercy  and  compassion  on  men  if  He 
wants  to.  This  is  not  the  usual  view  taken  of  this  argu- 
ment, but  it  is  the  true  one.  We  know  from  the  teach- 
ing of  Scripture  that  God  wills  to  have  mercy  on  all  who 
will  receive  it.  It  is  only  those  who,  like  Pharaoh,  for 
example,  deliberately  harden  their  own  hearts,  who  are 
allowed  to  remain  in  that  hardened  condition,  and  thus 
God's  will  is  carried  out  even  in  the  hardening. 

We  are  not  to  understand  that  Pharaoh  was  created  in 
order  that  he  might  be  hardened  of  God.  What  we  are 
to  understand  by  verse  17  is  that  God  took  such  a  man 
and  allowed  him  to  be  raised  up  on  the  stage  of  history, 
not  that  He  might  harden  or  damn  him,  personally,  but 
as  a  sample  of  the  man  who  hardens  or  damns  himself. 
The  wonder  to  us  is  that  any  man  could  have  been  stub- 
born and  hard  enough  to  resist  such  dealings  as  God  had 
with  Pharaoh.  Pharaoh,  however,  had  set  himself  de- 
liberately to  oppose  God.  Many  times,  probably  ten,  he 
is  said  to  have  hardened  his  own  heart.     Only  after  re- 


88  Romans 

peated  self-hardening  did  God  harden  Pharaoh's  heart. 
A  careful  reading  of  Exodus  ix.  23-27  gives  us  Pharaoh's 
confession  that  he  was  responsible  for  his  own  condition. 
This  ought  to  put  an  end  to  all  caviling  about  God's 
dealings  with  this  Egyptian  king. 

(c)  Because  God  is  Creator  He  has  Sovereign  Bights 
over  His  Creatures  (ix.  19-23).  The  irreverence  of  the 
creature  is  rebuked  by  the  Creator  in  these  verses.  God 
has  reasons  for  His  dealings  with  man  which  the  crea- 
ture cannot  understand  and  consequently  should  not  ques- 
tion. Man,  because  he  is  a  sinner  by  nature  and  action, 
has  forfeited  all  claims  to  the  mercy  of  God.  God,  there- 
fore, has  the  right  to  exercise  mercy  or  judgment.  How 
beautifully  these  verses  show  us  that  God  exercises  mercy 
and  long-suffering  towards  sinners,  even  in  their  wicked- 
ness and  hardness.  These  He  endures  with  much  long- 
suffering.  It  is  interesting,  also,  to  note  that  the  vessels 
of  wrath  fitted  to  destruction  are  so  fitted  by  themselves, 
by  their  own  hardness  of  heart ;  whereas  the  vessels  of 
mercy  are  fitted  by  God.  Men  fit  themselves  for  hell ; 
God  fits  them  for  heaven.  God  is  responsible  for  grace 
but  not  for  sin.  It  is  true,  man  is  in  relation  to  his 
Creator  like  clay  in  the  hands  of  the  potter,  but  we  must 
remember  that  the  Potter  is  loving  and  merciful,  and 
also  that  man  has  a  free  will — something  which  mere  clay 
does  not  possess. 

(d)  That  the  Gentiles  Should  he  Saved  as  Well  as  the 
Jews  is  the  Testimony  of  Scripture  (ix.  24-29).  The  Jews 
ought  to  have  known  this  fact,  for  the  Scriptures  were 
full  of  it.  The  conversion  of  the  Gentiles  is  a  vindication 
of  God's  faithfulness  to  His  promises,  and  not  the  oppo- 
site, as  these  Jews  were  affirming.  God  had  rejected  the 
ten  tribes  for  their  wickedness,  and  this  rejection  was 
reckoned  just  and  in  no  way  invalidated  the  covenant ; 
why  should  the  rejection  of  a  part  of  the  Jewish  nation 


The  Problem  of  the  Rejection  of  Israel       89 

in  Paul's  day,  because  of  unfaithfulness  on  their  part,  be 
considered  a  violation  of  the  righteousness  and  faithful- 
ness of  God  ?  God  has  been  perfectly  fair,  righteous,  and 
faithful  in  His  dealings  with  His  people.  While  He  can 
do  whatever  He  chooses  to  do,  yet  what  He  chooses  to  do 
is  always  absolutely  right,  just,  and  merciful. 

II.  The  Cause  of  Israel's  Rejection — The  Argu- 
ment Presented  from  Man's  Side — Israel  to  Blame 
(ix.  30-x.  21). 

1.  Israel  Would  Not  Accept  God's  Way  of  Salva- 
tion (ix.  30-x.  4).  The  Jew  would  be  saved  by  law  and 
not  by  faith,  and  because  of  this  the  Messiah  became  to 
them  a  cause  of  offense.  ''They  aspired  to  acceptance; 
God  wanted  them  to  submit  to  it.  To  them  it  was  attain- 
ment ;  to  God  it  was  surrender.  They  sought  salvation 
by  their  own  zeal ;  God  offered  it  through  Christ's  blood. 
They  wanted  it  for  self -exaltation ;  God  offered  it  by 
self-humiliation.^^  Instead  of  building  on  Christ  they 
stumbled  over  Him.  In  pursuing  after  Christ  in  their 
own  way  they  lost  Him,  while  the  Gentiles,  seeking  Him 
in  God's  way,  found  Him.  So  it  is  "not  of  him  that 
willeth  nor  of  him  that  runneth." 

The  Jews  are  not  taken  to  task  because  of  their  lack  of 
interest  in  a  plan  of  salvation.  Paul  was  a  Jew  and  very 
zealous.  Fault  is  found  with  the  Jewish  manner  of  seek- 
ing to  secure  salvation  offered  in  God's  way.  They  had 
false  ideas  of  righteousness. 

2.  Israel  Stumbled  Over  the  Simplicity  of  God's 
Plan  (x.  5-13).  Had  God  asked  them  to  do  anything 
hard  such  as  ascending  up  to  heaven  to  bring  Christ 
down,  or  going  down  to  the  deep  to  bring  Him  up,  they 
would  gladly  have  done  it,  but  simply  to  believe  in 
God's  testimony  about  Christ,  to  acknowledge  Him  to 
be  the  Lord  and  Saviour — all  this  seemed  so  simple,  too 


90 


Romans 


simple,  indeed,  to  be  true.  Because  the  message  was  so 
easy  of  access,  so  simple  in  nature  (7-13),  they  stumbled 
over  it.  The  redemptive  work  of  Christ  is  the  very  core 
of  the  gospel.  This  must  be  believed  in  with  the  heart, 
and  confessed  with  the  mouth.  Confession  of  Christ  with 
the  mouth,  if  He  is  not  believed  in  truly  with  the  heart, 
is  a  false  confession.  A  belief  in  Christ  which  does  not 
issue  in  confession  of  Him  with  the  mouth,  is  a  false 
faith.  To  confess  with  the  mouth  only  is  hypocrisy  ;  to 
believe  with  the  heart  only  is  cowardice.  To  believe 
with  the  heart  and  confess  with  the  mouth  issues  in 
salvation. 

3.  Any  Plea  of  Ignorance  of  the  Gospel  on  the  Part 
of  the  Jews  Was  Without  Grounds,  for  the  Gospel 
Had  Been  Fully  Proclaimed  to  Them,  Nor  Should 
They  be  Surprised  at  Their  Rejection,  for  that  Also 
Had  Been  Foretold  by  the  Prophets  (s.  14-21).  Sum- 
ming up  the  message  of  the  whole  chapter,  the  thought 
is  this,  that  the  rejection  of  Israel  is  Israel's  own  fault. 
Instead  of  accepting  God's  plan  of  salvation,  the  Jews 
had  sought  to  establish  one  of  their  own,  and  thus  had 
become  responsible  for  their  own  rejection. 

III.  The  Rejection  of  Israel  is  but  Partial  and  Tem- 
porary (xi.  1-36). 

Israel  must  not  infer,  because  of  the  absolute  sover- 
eignty of  God  (chap,  ix.),  and  because  of  Israel's  hard- 
ness of  heart  which  caused  her  rejection  (chap,  x.),  that 
God  was  finally  done  with  His  people,  that  this  rejection 
was  final  and  complete,  or  that  the  nation  which  had 
been  God's  special  treasure  was  now  cast  off  forever. 
Israel  will  not  always  be  as  she  now  is,  in  a  state  of  re- 
jection. The  day  will  come  when  she  will  see  her  mis- 
take, will  welcome  the  Messiah,  and  become  a  blessing 
to  the  nations. 


The  Problem  of  the  Rejection  of  Israel       91 

1.  The  Faithful  Remnant  (xi.  1-10). 

(a)  God  Still  Has,  Amid  the  Unbelief  of  the  Nation  as  a 
Whole,  Some  Faithful  Israelites,  Just  as  in  Elijah's  Day 
(xi.  1-5).  Was  not  Paul  himself  a  Jew  1  There  has  never 
been  a  total  apostasy  on  the  part  of  God's  people.  Just 
as  in  Malachi's  time  (Malachi  iii.  16),  so  in  that  day, 
God  had  a  faithful  remnant.  God  still  has  His  saints, 
even  where  we  least  think  of  them— ''even  in  Sardis" 
(Revelation  iii.  4).  These  ''remnants"  are  "the  salt  of 
the  earth."  From  this  it  is  clear  that  even  in  Paul's  day 
the  rejection  of  Israel  was  not  final  and  complete — there 
was  still  a  remnant  according  to  election  of  grace. 

(b)  This  Faithful  Bemnant  is  According  to  Grace  Not 
WorTis  (xi.  6-10).  This  failure  on  the  part  of  the  Jews 
to  recognize  that  salvation  was  by  grace  had  led  to  the 
large  ingathering  of  the  Gentiles  and  the  large  rejec- 
tion of  the  Jews.  Just  as  the  remnant  has  accepted 
God's  righteousness  by  faith,  so  must  the  whole  nation, 
if  it  would  be  saved.     The  remnant  is  prophetic. 

2.  The  Casting  Away  of  Israel  is  Only  Until  the 
Fulness  of  the  Gentiles  be  Come  in  (xi.  11-16).  The 
nation  which  has  been  so  peculiarly  blessed  of  God  is  not 
to  end  in  rejection  and  apostasy.  Out  of  seeming  loss 
will  come  great  gain.  The  conversion  of  the  Gentiles 
will  stir  up  the  Jews  so  that  the  chosen  race  will  turn  to 
God  and  become  a  blessing  to  the  world.  The  Jews  will 
be  the  great  missionaries  of  the  coming  age. 

3.  The  Gentile  Should  Realize  How  Indebted  He 
is  to  the  Jew,  and  Consequently  Should  Not  Boast 
Himself  Against  the  Jew  (xi.  17-24).  If  the  chosen 
people,  with  all  their  peculiar  privileges,  could  fail  so 
disastrously,  what  will  be  the  end  of  the  Geutile  if  he, 
without  these  privileges,  should  cease  to  exercise  faith  in 
God  ?  ©od  still  has  great  purposes  for  the  Jew.  There- 
fore, the  Gentile  must  respect  the  Jew.     God  did  not  cast 


92 


Romans 


off  Israel  because  He  wanted  to  take  in  the  Gentile,  nor 
because  the  Gentile  was  any  better  than  the  Jew.  It  was 
because  of  unbelief  that  Israel  was  cast  off.  The  Gentile 
stands  by  faith.  If  he,  also,  should  lose  faith  in  God,  he 
likewise  would  be  cast  away. 

4.  God's  Ultimate  Purpose  for  the  Jew  (xi.  25-32). 
Here  is  the  revealing  of  a  great  mystery.  An  advance  is 
made  from  the  past  to  the  future.  Surely  no  human 
ingenuity  could  conceive  of  such  a  destiny. 

The  result  of  deepening  knowledge  with  reference  to 
the  mysteries  of  God  will  be  humility,  not  pride  (xi.  25). 

When  God  has  taken  out  from  among  the  Gentiles 
those  He  has  determined  upon — when  *'  the  fulness  of  the 
Gentiles  "  shall  have  come  in — then  God  shall  deal  with 
His  own  chosen  people. 

5.  The  Closing  Doxology  (xi.  33-36).  "  O,  the  depth 
of  the  riches  both  of  the  wisdom  and  knowledge  of  God  ! 
How  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out !  For  who  hath  known  the  mind  of  the  Lord  ? 
Or  who  hath  been  his  counsellor  ?  Or  who  hath  first 
given  to  him,  and  it  shall  be  compensated  to  him  again  1 
For  of  him,  and  through  him,  and  to  him,  are  all  things  : 
to  whom  be  glory  for  ever.     Amen. " 


The  Problem  of  the  Rejection  of  Israel        93 


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IV 

{Continued) 

Sanctification — The  Holiness  of  God — 
Assurance 

(vi.  1-xv.  18) 

3.    The  Sphere  of  a  Holy  Life  (xii.  1-xv.  13). 

IN  chapters  twelve  to  fifteen  we  have  set  before  us  the 
sphere  in  which  the  holy  life  of  the  believer  is  to  be 
exercised.  This  sphere  is  religious,  civil,  political, 
social,  and  domestic.  It  is  worthy  of  note  that  all  these 
Christian  ethical  relations  are  built  upon  a  religious  prin- 
ciple. They  have  their  foundation  in  the  "mercies  of 
God"  (xii.  1).  "This  is  what  distinguishes  sainthood 
from  pagan  sagehood  or  from  any  other  system  outside 
of  Christianity.  Sainthood  is  character  specifically  built 
upon  the  idea  that  God  has  given  Himself  to  us.  It  is 
character  and  conduct  built  upon  the  idea  of  infinite 
debtorship. " 

(a)  The  Christianas  Belation  to  the  Church  and  Ms 
Fellow  Believers — Ecclesiastical  (xii.  1-21).  This  relation 
may  be  described  in  general  as  a  call  to  a  surrendered  life 
(xii.  1,  2).  The  motive  set  forth  is  that  of  the  divine 
compassion— "  the  mercies  of  God  "  (chaps,  i.-viii.).  The 
nature  of  the  surrendered  life  is  the  presentation  of  the 
body  to  an  intelligent,  spiritual,  and  definite  service. 
The  result  of  such  a  surrender  is  the  perception  of  God's 
will  as  being  perfect,  good,  and  acceptable.  Unworldli- 
ness  and  a  character  transfigured  with  heavenly  beauty 
and  glory  will  be  the  issue  of  such  an  experience.  This 
surrender  must  come  from  within.     It  is  to  be  a  "  renew- 

94 


/  Sanctification — The  Holiness  of  God         93 

ing  of  the  mind."  It  is  not  so  much  a  disconformity  to 
the  world  as  a  transfiguration — a  change  within  which 
shows  itself  without. 

Certain  specific  Christian  duties  are  then  set  forth 
(xii.  3-8).  These  virtues  deal  with  our  relation  to  our 
fellow  church  members  in  particular,  towards  whom  we 
are  to  manifest  a  spirit  of  humility  especially  with  refer- 
ence to  spiritual  gifts,  in  connection  with  which  there  is 
always  the  temptation  to  display.  Being  purely  of  faith, 
these  gifts  should  not  issue  in  boasting.  We  should  also 
avoid  the  extreme  of  self-depreciation,  which,  as  much  as 
self-exaltation,  is  wrong.  Eealizing  the  gifts  we  have 
received  or  may  receive  by  faith,  we  should  form  sober 
estimates  of  ourselves. 

There  are  various  kinds  of  gifts  :  intelligence  and  in- 
struction ;  practical,  and  administrative.  "Prophecy" 
refers  to  special  utterances  ;  "  ministry  "  to  practical 
Christian  worth;  "exhortation"  directs  itself  towards 
the  will  and  calls  for  decisions  ;  "giving" — true  benev- 
olence— is  also  a  gift;  "ruleth"  indicates  one  who  is 
placed  in  the  front  rank  with  a  very  heavy  responsibil- 
ity ;  "mercy  "  is  pity  led  to  give  itself  up  to  service  in 
visiting  the  sick  and  needy.  All  these  gifts  are  to  be 
used  in  unity  with  variety  and  along  the  lines  that  will 
build  up  the  Church  of  God. 

Six  things  which  should  characterize  the  believer's 
dealings  with  others  are  here  set  forth  : 

"Sincerity"  (ver.  9).  There  must  be  no  unreality, 
untruthfulness,  or  falsehood,  all  of  which  tend  to  weaken 
the  confidence  of  members  in  each  other.  The  believer 
must  be  sincere  and  without  hypocrisy  both  Godward  and 
manward.  A  professing  Christian  stands  for  something 
before  the  world.     Let  every  Christian  be  that  thing. 

"Discrimination"  (ver.  9).  The  believer  must  abhor 
that  which  is  evil  and  cleave  to  that  which  is  good.     To 


96  Romans 

''abhor"  is  stronger  than  to  "hate."  "Hate  "means 
concealed  and  cherished  hatred.  The  word  "abhor" 
means  hatred  expressed,  real  intense  loathing.  We 
must  "  cleave  to  that  which  is  good. "  We  must  cling  to, 
be  wedded  to,  have  the  deepest  sympathy  with,  and  be 
ready  to  assist  in  every  good  work. 

Generosity  (ver.  13).  This  generosity  must  be  ex- 
hibited towards  the  Church,  the  saints,  and  the  stranger. 
The  saints  should  have  first  claim  to  our  distribution.  It 
is  our  duty  to  "communicate,"  distribute  to,  share  in, 
have  partnership  with  the  necessities  of  the  saints.  The 
wants  of  our  fellow  men  we  are  to  consider  as  our  own. 
Such  hospitality  we  are  to  "pursue" — that  is,  it  must 
be  given  not  only  when  sought,  but  Christians  must  seek 
the  opportunity  of  exercising  it. 

Sympathy  (ver.  12).  We  are  to  rejoice  and  weep. 
We  must  not  fail  either  in  congratulation  on  success  or 
sympathy  in  sorrow.  It  is  easier  to  weep  with  those  who 
weep  than  to  rejoice  with  those  who  rejoice. 

Humility  (ver.  16).  The  believer  must  not  "mind" 
— that  is,  think  or  affect — "high  things."  He  must 
"condescend,"  or  "be  led  away"  with  those  of  "low 
estate."  Is  there  not  too  much  pride  of  wealth,  of  rank, 
•  of  learning  in  the  Church  ?  Is  there  not  too  much  covet- 
ing of  the  good  will  of  the  rich  and  those  in  high  posi- 
tion ?  Preachers  need  to  think  just  as  much  of  the  poor 
as  of  the  rich  members  of  the  church,  and  should  be  led 
by  the  humble.  Would  a  little  more  of  this  virtue  make 
the  ministers  and  members  of  the  church  more  respected 
among  the  working  classes  and  the  poor  ? 

Peacefulness  (vers.  17-21).  We  are  to  live  peaceably 
with  all  men  "  if  we  can  "  :  that  is,  if  others  will  allow 
us  to.  Even  God  cannot  have  peace  with  some  people  ; 
they  will  not  permit  it.  The  believer  must  see  to  it 
that  any  lack  of  peace  is  not  his  fault.     No  vindictive 


Sanctification — The  Holiness  of  God         97 

spirit  must  be  cherished.  There  must  be  a  giving  place 
unto  the  divine  wrath — that  is,  we  must  not  stand  in  the 
way  of  it  as  we  do  when  we  take  things  into  our  own 
hands,  thereby  intimating  that  we  cannot  trust  God  to 
make  wrong  things  right.  We  must  overcome  evil  with 
good,  and  enmity  with  kindness.  Such  treatment  is 
likely  to  melt  hard  hearts. 

The  Christian's  duty  to  himself  is  set  forth  in  these 
verses  as  follows  : 

First.  He  must  be  diligent  in  business  (ver.  11). 
Whether  his  business  be  religious  or  secular,  he  must  be 
diligent  in  it. 

Second.  He  must  have  earnestness  of  spirit  (ver.  11). 
He  must  be  boiling  over  as  a  caldron  on  the  fire.  Luke- 
warm Christians  are  nauseating.  Religion  on  ice  is  not 
attractive. 

Third.  He  must  be  full  of  hopefulness,  rejoicing  in 
spirit  (ver.  12).  To  be  joyful  is  not  merely  a  Christian 
emotion  and  privilege,  it  is  a  positive  duty.  The  object 
of  hope  is  the  coming  of  our  Lord. 

Fourth.  He  must  be  patient  under  trials  (ver.  12). 
He  must  know  how  to  suffer  and  recognize  that  suffering 
has  its  place  in  the  development  of  Christian  character 
(cf.  Hebrews  xii.  6,  7,  8). 

Fifth.  He  must  persevere  in  prayer.  His  sense  of  de- 
pendence upon  God  must  characterize  his  whole  life— its 
beginning,  its  middle,  and  its  ending. 

(6)  The  Relation  of  the  Believer  to  Matters  Civil  and 
Political  (xiii.  1-14).  In  this  chapter  is  discussed  the 
relation  of  the  justified  and  sanctified  man  to  the  civil 
government  under  whose  control  he  may  find  himself. 
We  should  not  forget  the  intense  suffering  to  which  the 
early  Christian  Church  was  subjected  at  the  instigation 
of  pagan  governments  and  the  possibility  of  an  antago- 
nistic feeling  arising  in  consequence  thereof.     In  addition 


98  Romans 

to  this  the  Jews,  who  regarded  theocracy  as  the  only 
legitimate  form  of  government,  would  naturally  have  the 
spirit  of  resistance  to  any  other  constituted  form  of  goV' 
ernment.  Then  there  was  the  sect  of  Ebionites  who 
ascribed  all  civil  government  to  the  devil's  control. 
Thoroughly  conscious  of  all  these  facts  and  knowing  that 
such  a  man  as  Nero  sat  on  the  throne,  the  apostle  exhorts 
believers  not  to  forget  that  they  have  duties  as  subjects ; 
that  a  man  does  not  cease  to  be  a  citizen  when  he  becomes 
a  Christian ;  but  that,  on  the  contrary,  he  should  be  a 
faithful  subject,  an  orderly  inhabitant,  a  punctual  tax- 
payer, and  should  acknowledge  the  authority  of  the  law. 
A  Christian  should  be  obedient  to  the  statutes  and  laws 
of  the  country  to  which  he  belongs  except  where  such 
laws  and  statutes  contradict  the  plain  teaching  of  the 
Word  of  God.  It  is  the  Christian's  plain  duty  to  submit 
to  the  powers  that  be  where  conscience  is  not  involved. 
Anarchy  is  disloyalty  to  God  (vers.  1-7). 
I  f  The  great  motive-moving  cause  of  the  Christian  life  and 
the  subjection  of  that  life  to  the  constituted  authorities 
under  which  and  by  which  the  believer  is  governed  is  set 
forth  in  verses  8-14,  that  motive  being  our  Lord's  return 
and  the  consciousness  that  every  believer  is  living  in  the 
power  of  the  Master's  presence.  No  man  is  likely  to  sin 
looking  Jesus  Christ  straight  in  the  face.  We  must  at 
least  turn  our  backs  on  Him  ere  we  are  untrue  to  Him. 
The  more  conscious  we  are  of  His  presence  the  more  vic- 
torious will  be  our  lives  in  the  world.  We  are  to  put  on 
the  Lord  Jesus  Christ  and  thus  make  no  provision  for  the 
flesh. 

(c)  The  Christianas  Belation  to  the  Weaker  Brother 
(xiv.  1-xv.  13).  This  chapter  assumes  that  there  were 
numerous  controversies  between  the  brethren  in  the  early 
Church.  Undoubtedly  much  questioning  arose  with 
regard  to  certain  conscientious  scruples.     We  are  here 


Sanctification — The  Holiness  of  God         99 

told  how  to  settle  a  Christian  controversy  and  how  we 
should  behave  towards  the  weak  and  scrupulous  brethren. 
Three  laws  are  laid  down  for  our  guidance  in  this  matter  : 
that  of  Christian  charity  (xiv.  i-12) ;  self-denial  (13-20) ; 
helpfulness  (21-23). 

Believers  have  a  very  intimate  relationship  one  with 
another  by  reason  of  a  common  tie,  which  is  faith  in 
Christ.  So  far  as  possible  believers  ought  to  be  agreed. 
They  ought  to  be  "of  the  same  mind  one  towards  an- 
other ' '  (xii,  16).  There  are  degrees  of  knowledge  and  ex- 
perience, however,  among  believers.  Some  have  entered 
more  fully  into  the  privileges  of  the  gospel  than  others. 
This  difference  obtained,  not  at  all  in  the  fundamentals 
of  Christian  faith,  but  in  matters  of  Christian  tolerance 
touching  conduct. 

Just  who  the  ''weak"  brethren  were  we  may  not  be 
able  fully  to  determine.  We  do  know,  however,  that 
they  were  characterized  as  having  conscientious  scruples 
regarding  the  eating  of  meat  offered  to  idols,  of  partici- 
pating in  wine,  and  of  keeping  certain  feast  days.  The 
composite  character  of  the  church  at  Rome  would  doubt- 
less give  rise  to  much  discussion  regarding  these  matters. 
The  contact  of  Judaistic  and  Christian  tendencies  with 
heathenism  could  not  help  but  arouse  such  questions. 

Two  classes  of  persons  are  dealt  with  in  this  chapter : 
the  stronger  brother  who  looks  with  contempt  upon  the 
weaker  brother  who  is  bothered  about  these  conscientious 
scruples  ;  and  the  weaker  brother — the  one  who  severely 
condemns  the  stronger  because  he  does  things  which  the 
weaker  brother's  conscience  does  not  permit  him  to  do. 

The  apostle  deals  with  certain  fundamental  principles 
in  this  chapter  :  First,  he  tells  us  that  instead  of  judging 
others,  whether  they  be  strong  or  weak,  we  ought  to  be 
thinking  of  the  fact  that  we  ourselves  are  to  appear  be- 
fore the  judgment  bar  of  Christ ;  that  Christ  will  scruti- 


1  oo  Romans 

nize  each  individual ;  that  He  will  examine  me,  and  not 
me  for  my  brother,  in  that  great  day.  Second,  that  men 
must  settle  these  questions  for  themselves  before  God. 
No  one  else  can  finally  settle  these  things  for  us  (unless, 
of  course,  there  be  a  distinct  teaching  in  the  Word  of  God 
on  these  questions).  No  man  can  come  between  God  and 
the  individual  Christian.  Third,  there  may  be  many 
things  right  in  themselves  which  an  individual  believer 
may  be  able  to  do  without  scruple  of  conscience,  but  which, 
if  he  is  filled  with  the  spirit  of  Christ,  he  will  not  do  be- 
cause they  offend  the  weak  brother  and  do  serious  dam- 
age to  his  faith.  The  weaker  brother  cannot  demand  of 
the  stronger  that  he  surrender  these  things,  but  it  is  the 
privilege  of  the  stronger,  for  Christ's  sake,  to  forego  par- 
ticipation in  them  for  the  weaker  brother's  sake.  The 
man  of  robust  faith  must  not  despise  him  of  weak  faith  ; 
nor  should  the  weak  brother  be  censorious  of  the  conduct 
of  the  strong. 

Each  man  must  make  up  his  mind  as  to  what  he  ean  do 
in  the  presence  of  his  Master.  In  life  and  death  we  are 
Christ's,  for  have  not  His  death  and  resurrection  made 
Him  Lord  of  all  ?  To  Christ,  and  to  no  one  else,  shall 
the  Christian  be  called  upon  to  give  account ;  but  we  must 
avoid  ceusoriousness,  and  we  must  not  despise  the  weak. 
We  should  not  place  obstacles  before  our  fellow  men. 
The  obligation  of  love  makes  self-denial  a  paramount 
duty  and  privilege.  Meats  and  drinking  and  festival 
days  are  secondary  things.  It  is  not  worth  while  for  the 
sake  of  these  to  undo  the  work  of  Christ  in  a  brother's 
soul.  Keep  the  robust  faith  with  which  you  are  blessed 
to  yourself  and  God  (xiv.  20-22).  Do  not  try  to  impose 
your  views  as  an  article  of  faith  on  others.  Eemember 
that  to  hesitate  or  doubt  and  then  to  participate  is  to  in- 
cur guilt :  "  He  that  doubteth  is  condemned  if  he  eat." 

This  spirit  of  consideration  of  others  receives  as  its 


Sanctification — The  Holiness  of  God       loi 

motive-moving   cause  the  example  of  our  Lord  Jesus 
Christ  (XV.  1-13). 

Conclusion  (xv.  14-xvi.  27). 

The  conclusion  is  occupied  with  personal  matters  and 
with  greetings  from  the  Apostle  Paul  to  the  Christians  at 
Eome. 

How  closely  Paul  kept  in  touch  with  his  converts  ! 
What  an  intimate  knowledge  he  seemed  to  possess  of  the 
leading  Christian  workers  in  each  place  where  the  Church 
of  Christ  had  been  planted  ;  even  though,  as  in  the  in- 
stance of  the  church  at  Eome,  he  had  not  actually  visited 
the  place  !  Amid  the  multiplicity  of  duties  that  must 
have  thronged  the  daily  life  of  the  busy  apostle,  the  fact 
that  he  always  took  time  to  think  of,  pray  for,  and  make 
mention  of  individual  Christians  by  name  is  not  only  an 
opportunity  for  an  insight  into  the  character  of  the  great 
Apostle  to  the  Gentiles,  but  is  also  a  lesson  for  leaders  in 
Christian  service  to-day.  Are  we  not  loath  to  forget 
those  whom  it  has  been  our  privilege  to  lead  to  Christ  ? 
Do  we  constantly  remember,  by  name,  our  brethren  in 
the  Lord  ? 


I  Corinthians 


Synopsis  of  I  Corinthians 

Introductory. 

I.  Introduction  (i.  1-9). 

1.  The  salutation  (i.  1-3). 

{a)  The  writer  (i.  i). 

(^i)  The  persons  addressed  (i.  2). 

(r)    The  greeting  (i.  3). 

2.  The  thanksgiving  (i.  4-9). 

II.  Party  Factions  (i.  lo-iv.  21). 

1.  A  clear  and  definite  statement  of  the  case  (i.  1 0-17). 

{a)  The  «♦  Paul  "  party. 
(^)  The  "  Cephas  "  party. 
(f)   The  "  Apollos  "  party. 
(cl)  The  "  Christ  "  party. 

2.  A  digression  (i.  i8-iii.  4). 

(<7)  False  or  worldly  wisdom  (i.  i8-ii.  5). 
(^)   Divine  or  true  wisdom  (ii.  6-iii.  4). 

3.  The    relation    of    true    teachers    to    Christ    and    the 

gospel  (iii.  5-iv.  5). 

4.  The  summing  up  of  the  case  (iv.  6-21). 

III.  Social  Purity — Failure  to  Exercise  Discipline 

IN  Moral  Affairs  (Chaps,  v.,  vi.). 

1.  The  failure  to  exercise  discipline  rebuked  (v.  1-5). 

2.  The    contaminating   influence   of  the   sin  in  question 

(v.  6-8). 

3.  The  duty  of  excluding  the  offender  (v.  9-13). 

4.  The  sin  of  litigation  among  church  members  (vi.  1-8). 

5.  Christian  liberty  does  not  allow  license  in  such  matters 

— Self-judgment  (vi,  19-20). 
106 


io6  Synopsis  of  I  Corinthians 

IV.  Marital  Problems  (Chap.  vii.). 

1.  The    unmarried    and    married   state   contrasted    (vii. 

1-17). 

(<?)  Paul's  reference  to  our  Lord's  teaching  regard- 
ing the  marriage  estate  (vii.  10-17,  39  5  cf. 
Romans  vii.  1-7)  ;  also  our  Lord's  teaching 
(Matthew  V.  31,  32;  xix.  3-12;  Mark 
X.  2-12;   Luke  xvi.  18). 

2.  Each   should   abide   in   his   or  her   own  calling  (vii. 

18-24). 

3.  Advice  concerning  virgins  and  widows  (vii.  25-40). 

V.  Christian  Liberty  (viii.  i-xi.  i). 

1.  The  general  aspect  of  the  case  stated  (Chap.  viii.). 

(d)  It  is  admitted  that  to  partake  of  meat  offered  in 
sacrifice  to  idols  is  not  in  itself  sinful,  par- 
ticularly when  it  is  recognized  that  an  idol  is 
nothing  and  that   there  is  but  one  God  (viii. 

3-7); 
(b)  But  this  knowledge  and  conviction  with  regard 

to  idols  is  not  shared  alike  by  all,  and  there- 
fore it  is  the  privilege,  if  not  the  duty,  of  the 
strong  to  give  up  the  indulgence  of  their 
rights  for  the  sake  of  the  weak  (viii.  8,  9). 

2.  The  general  principle  of  self-denial  (viii.  1 3  ;  cf.  vi. 

12-14)    further  illustrated  in   the  life  of  the  apostle 

himself  (ix.  i-io  ;  cf.  x.  23-33). 

(a)  An     unwillingness    to    surrender   one's  rights 

(Chap.  ix.). 
(i)  An  unwillingness  to  curb  bodily  appetites  and 
passions  for  the  sake  of  others  (x.  1-22). 

3.  The  summing  up  of  the  argument  (x.  23-xi.  i). 

VL     Church  Decorum — Abuses  in  Connection  with 
Public  Worship  (xi.  2-34). 

I.  Unveiled  women  at  worship  (xi.  2-16). 
(a)  The  case  stated  (xi.  2,  3). 
(^)  The  essential  principles  set  forth  (xi.  4—7). 
(f)  This   is  the   truth  clearly  and  distinctly  taught 

in   the   order  of  the   creation  of  Adam  and 

Eve  (xi.  8,  9). 


Synopsis  of  I  Corinthians  107 

(^d)   It  is  also  according  to   the  natural  order  of 
things  (xi.  14,  15). 

(^)  It  is  contrary  also  to  the  sense  of  propriety 
(xi.  13-15). 

(y)  It  is  contrary  to  universal  Christian  practice 
(xi.  16). 

(^)  It  must  be  borne  in  mind,  in  view  of  all  that 
has  been   said,  that  there  is  equality  in  mu- 
tual    dependence     and    spiritual    blessings 
(xi.  10,  11). 
2.  Abuses  in  connection  with   the  Lord's  Supper  (xi. 

»7-34)- 

(^)  The  nature  of  the  Lord's  Supper  (xi.  17-26). 
(/^)  Our    duty    in    view    of  participation    in    the 

Lord's  Supper  (xi.  27-29). 
(^)   The  chastisements    for   abuses  in  connection 

with  the  Lord's  Supper  (xi.  30-34). 

VIL     Spiritual  Gifts — Their  Use  and  Abuse  (Chaps, 
xii.-xiv.). 

1.  The   bestowment,  use,  and  purpose  of  spiritual  gifts 

(Chap.  xii). 

{a)  The  one  true  test  that  any  one  is  speaking  in 
and    by    the    Holy    Spirit    (xii.    1-3  ;    cf. 
I  John  iv.  1-6). 
'  (^)   The  origin,  nature,  and  power  of  the  spiritual 

gifts  (xii.  4- 11). 
(c)  The    divine    conception   of  the    relation    of 
spiritual    gifts  one  to  the  other  and  to  the 
body  of  Christ  as  a  whole  (xii.  12-31). 

2.  Love  the  Supreme  gift  (Chap.  xiii.). 

(tf)  The  absolute  necessity  of  love  (xiii.  1-3). 
(^F)  The  characteristics  of  love  (xiii.  4-7). 
(f)  The  eternal  permanence  of  love  (xiii.  8-12). 
(^)  The  absolute  supremacy  of  love  (xiii.  13). 

3.  Edification  is  the  final  test  of  the  value  of  a  spiritual 

gift  (Chap.  xiv.). 

{a)  What  is  meant  by  the  gift  of  tongues  ? 
{J>)  The  purpose  of  the  gift  of  tongues.     Does  it 

still  exist  in  the  Church  ? 
(f)   Paul's  rebuke  of  the  manifestation  of  the  gift 
of  tongues  at  Corinth. 


io8  Synopsis  of  I  Corinthians 

(^)  Women — Their  place  in  the  economy  of 
God  (xiv.  34-36;  see  also  i  Corinthians 
xi.  1-16). 

(^)  The  conclusion  of  the  whole  matter  (xiv. 
37-4°)- 

VIII.  Doctrinal      Discussion  —  The     Resurrection 
(Chap.  XV.) 

1.  Its  fundamental  place  in  the  gospel  (xv.  1-19). 

2.  The    general    resurrection    of  all    men    assured   by 

Christ's  resurrection  (xv.  20-28). 
{a)  Because   Christ  arose,  all  men  will  arise  (xv. 

20-22). 
[b)  The  order  of  the  resurrection  (xv.  23-28). 

3.  The  argument  from  experience  (xv.  29-34). 

4.  Objections  to  the  resurrection  of  the  body  answered 

(XV.  35-37)- 

(a)  The  analogy  in  nature ;  and  the  Scripture 
(XV.  35-49). 

Conclusion  (Chap.  xvi.). 


Introductory 


PAUL'S  Relation  to  the  Church  at  Corinth.  We 
are  not  surprised  that  the  Apostle  Paul  should 
consider  Corinth  a  strategic  field  of  labor  for  the 
gospel  of  Christ,  especially  when  we  remember  that 
Corinth  was  the  seat  of  the  commercial  and  intellectual 
life  of  Greece.  Cicero  speaks  of  it  as.being  so  refined  and 
learned  as  to  merit  the  title  "The  Light  of  all  Greece." 
Again,  Corinth  was  the  gathering  place  of  the  concourse 
of  the  nations.  In  this  magnificent  city,  representatives 
of  all  nations  had  their  dwelling-place — the  Greek,  with 
his  love  of  speculation,  philosophy,  vanity,  and  pleasure ; 
the  Jew,  with  his  passion  for  God  and  religion  with  all 
its  attendant  ceremonies  ;  the  Eoman  with  his  overpow- 
ering desire  for  world  dominion;  barbarian,  Scythian, 
bond  and  free,  in  one  heterogeneous  mass  were  to  be  found 
in  Corinth. 

After  leaving  Athens,  Paul  arrives,  alone,  at  Corinth, 
where,  shortly  afterwards,  he  is  joined  by  Silas  and  Tim- 
othy. Being  a  stranger  in  the  city,  he  engages  himself 
as  a  worker  with  Aquila,  who  doubtless,  like  himself, 
was  a  tent-maker.  Each  Sabbath  the  apostle  preached 
the  gospel  in  the  synagogue.  His  ministrations  were 
met  with  very  serious  opposition  on  the  part  of  the  Jews 
— so  serious  that  the  apostle  had  reached  the'point  of  dis- 
couragement and  was  in  need,  apparently,  of  a  vision 
from  heaven  to  cheer  and  comfort  his  heart,  an  en- 
couragement which  God  graciously  granted  him  (Acts 
xviii.  9,  10).  The  Jews  having  rejected  the  divine 
message,  Paul  now  turns  towards  the  Gentiles,  making 

109 


no  I  Corinthians 


bis  headquarters  at  the  house  of  one  named  Justus. 
God  honored  the  ministry  of  the  apostle  in  the  conver- 
sion of  Crispus,  the  chief  ruler  of  the  synagogue,  who, 
with  all  his  house,  believed  on  the  Lord.  Many  of  the 
Corinthians  also  believed.  In  this  way  the  apostle 
labored  in  Corinth  for  eighteen  months  (Acts  xviii. 
1-11). 

The  persecuting  Jews  incited  Gallio,  the  governor,  to 
arrest  Paul.  The  apostle  was  accordingly  brought  be- 
fore the  judgment  seat  and  charged  with  persuading  men 
to  worship  God  contrary  to  the  law  (Acts  xviii.  12,  13). 
The  wicked  plot  of  the  Jews,  however,  failed  ;  and  Gallio, 
penetrating  their  wicked  scheme,  released  Paul  and  drove 
his  accusers  from  the  judgment  seat.  Paul  finally  set  sail 
for  Ephesus  and,  by  way  of  Cfesarea,  reached  Jerusalem. 

Shortly  after  Paul's  visit  Apollos,  an  eloquent  young 
preacher,  visited  Corinth  and  made  a  very  strong  im- 
pression upon  the  Corinthian  believers — so  strong  an 
impression,  indeed,  that  his  followers  grouped  them- 
selves into  a  separate  party  and  became  one  cause  of  the 
contentious  condition  existing  in  the  Corinthian  church. 

It  is  probable  that,  shortly  after  the  visit  of  Apollos 
to  Corinth,  Paul  made  a  second  visit  (cf.  v.  9  ;  2  Cor- 
inthians ii.  1 ;  xii.  14,  21 ;  xiil.  1,  2). 

The  Condition  of  the  Church  at  Corinth.  Consider- 
ing the  heterogeneous  nature  of  its  membership,  we  are 
not  surprised  to  find  existing  just  such  difiiciilties  as  are 
set  forth  in  the  epistle.  Four  general  conditions  in  the 
life  of  the  church  are  worthy  of  consideration  here  in  or- 
der to  an  intelligent  understanding  of  the  epistle  : 

The  Existence  of  a  Party  Spirit  (i.  10-16).  (See 
pages  119-123.) 

Certain  Forms  of  Impurity  Existent  in  the  CJiurch  (v.  Iff.). 
In  judging  the  ethical  condition  of  the  Corinthians,  we 
must  remember  the  state  of  civilization  and  morality  at 


Introductory  1 1 1 

that  time.  It  would  be  unfair  for  us  to  judge  them  by 
the  moral  standards  of  to-day.  Some  of  the  sins  of  im- 
purity so  strongly  denounced  in  this  epistle  had  for  cen- 
turies been  associated  with  the  religious  ceremonies  of 
these  people,  and  consequently  did  not  have  the  immoral 
significance  we  would  suppose,  but  rather  had  come  to  be 
looked  upon  as  a  sacred  part  of  heathen  religion.  (See 
pages  146-149.) 

Questions  Regarding  the  Eating  of  Meat  Offered  to  Idols 
(viii.  1  ff.).  It  was  a  conscientious  conviction  among  some 
of  the  Corinthian  Christians  that  to  eat  meat  that  had 
been  offered  in  sacrifice  to  idols  was  a  sin.  Other  mem- 
bers of  the  church  looked  upon  such  an  attitude  as  fool- 
ish and  an  abuse  of  the  doctrine  of  true  liberty  in  Christ, 
with  the  result  that  they  not  only  ate  meat  that  had  been 
offered  in  sacrifice  to  idols,  but  also  attended  feasts  in  idol 
temples,  thus  causing  offense  to  those  members  of  the 
Corinthian  church,  both  Jews  and  Gentiles,  who  regarded 
such  conduct  as  virtual  identification  with  idolatry  and 
necessarily  resulting  in  spiritual  contamination.  The 
same  question  arose  in  the  church  at  Eome,  and  one  en- 
tire chapter  (chap,  xiv.)  of  the  epistle  to  the  Eomans  is 
devoted  to  the  discussion  of  the  true  relation  of  the  be- 
liever to  this  serious  question  of  matters  of  conscience — 
not  one's  own  so  much  as  the  conscience  of  another. 

Abuse  in  Connection  with  Christian  Worship  (xi.  2  ;  xii.  1). 
Various  phases  of  such  abuse  are  herein  set  forth,  as,  for 
example,  the  wrong  use  of  the  Lord's  Supper  ;  the  ignor- 
ing of  public  sentiment  with  regard  to  the  attitude  of 
women  in  public  ;  the  exercise  of  spiritual  gifts  as  minis- 
tering to  pride  rather  than  to  edification.  All  these 
things  were  causing  serious  harm  to  the  spiritual  life  of 
the  Corinthian  church. 

These  conditions  give  us  a  very  graphic  picture  of 
Christianity  in  conflict  with  paganism,  gross  and  refined, 


112  I  Corinthians 


in  one  of  the  most  liourisliiDg  churches  of  the  apostolic 
age — a  picture  drawn  by  the  apostle  himself,  a  friend 
and  not  an  enemy  of  the  Church.  We  should  remem- 
ber these  facts  when  we  are  tempted  to  become  exas- 
perated and  critical  concerning  the  low  spiritual  condition 
of  the  Church  of  the  present  day.  The  cry,  "Back  to 
the  early  Church,"  should  be  accepted  with  some  degree 
of  allowance,  for  the  early  Church  was  by  no  means  a 
model  which  the  modern  Church  should  follow  in  every 
particular.  It  had  its  grievous  moral  and  spiritual  faults 
and  failings  just  as  the  modern  Church  has.  The  early 
Church  fell  far  below  its  ideal  standard  of  Christian  liv- 
ing just  as  the  Church  of  to-day  falls  below  its  divinely 
given  standard. 

The  Writer — Paul  (i.  1).  The  name  of  Sostheues  is 
mentioned  by  way  of  courtesy,  his  name  being  omitted 
after  i.  3,  the  apostle  using  the  personal  pronoun  "I" 
thereafter.  This  courtesy  of  including  others  with  him 
was  occasionally  indulged  in  by  Paul.  In  other  of  his 
epistles  (1  and  2  Thessalonians  e.  g.)  Paul  associated  Sil- 
vanus  and  Timothy  with  himself  in  the  authorship,  while, 
in  reality,  Paul  himself  was  the  author. 

The  Date  of  Writing.  This  is  difficult  to  determine. 
It  was  probably  at  the  close  of  the  apostle's  stay  at 
Ephesus,  about  five  years  after  his  visit  to  Corinth,  while 
he  was  en  route  from  Jerusalem  life  Macedonia,  on  his 
third  missionary  journey  (Acts  xvi.  5-9 ;  xix.  21 ;  xx. 
1,  2),  probably  between  57  and  59  A.  D. 

The  Occasion  of  Writing.  Paul  had  received  certain 
communications  from  members  of  the  Corinthian  church 
asking  him  to  reply  to  certain  questions  they  had  sub- 
mitted to  him  (cf.  vii.  1 ;  xvi.  17,  18). 

Alarming  reports  had  reached  him  regarding  the  serious 
nature  of  certain  matters  threatening  the  spiritual  life  of 
the  Corinthian  church  (cf.  i.  11). 


Introductory  113 

Paul  had  sent  Timothy  to  restore  order  (i v.  17  ;  xvi.  10), 
at  the  same  time  notifying  the  Corinthians  of  his  intended 
purpose  to  visit  them  himself  (iv.  19),  which  he  probably 
did  for  a  very  short  time  (cf.  2  Corinthians  ii.  1 ;  xiii.  1). 

The  Purpose  of  Writing.  It  seems  clear  from  a  care- 
ful study  of  the  epistle  itself  that  the  apostle  had  a  three- 
fold purpose  in  writing  this  epistle  :  First,  to  correct  cer- 
tain disorders  in  the  church  (i.  11-17).  Second,  to  an- 
swer questions  that  had  been  propounded  to  him,  proba- 
bly by  some  specially  sent  messenger  (vii,  1 ;  viii.  1). 
Third,  to  meet  the  claims  of  false  teachers  and  to  defend 
his  own  apostleship  (ix.  1-27). 


The  Exposition  of  the  Book — Introduction 

(i  1-9) 

I.  The  Salutation  (i.  1-3).  It  contains  three  thoughts : 
the  writer,  those  addressed,  and  the  greeting. 

(a)  The  Writer  (i.  1).  Paul,  the  divinely  called  and 
commissioned  apostle  of  Jesus  Christ,  is  declared  to  be 
the  writer  of  the  epistle.  Sosthenes,  a  prominent  Chris- 
tian, well  known  to  the  Corinthian  church  (i.  1 ;  cf.  Acts 
xviii.  17),  was  probably  the  amanuensis,  and  is  thus 
associated  with  Paul  in  the  authorship  of  this  letter, 
doubtless  by  courtesy  on  the  part  of  the  apostle,  just  as 
Timothy  is  associated  with  him  in  the  address  of  the 
second  epistle  to  the  Corinthians,  and  Silvanus  and  Tim- 
othy in  connection  with  1  and  2  Thessalonians.  (See 
Introductory,  page  112.) 

Emphasis  is  here  laid  on  the  fact  of  the  divine  call  of 
Paul  to  the  office  of  apostleship.  Throughout  his  epistles 
Paul  felt  the  necessity  of  asserting  his  apostleship  as  being 
equal  to  that  of  the  twelve  (cf.  ix.  1-15  ;  xv.  9  ;  2  Corin- 
thians xi.  5  ;  xii.  11,  12  ;  Galatians  i.  1-19).  The  vindi- 
cation of  his  apostleship  was  made  necessary  because  it 
was  challenged  by  certain  false  Judaistic  teachers.  For 
further  discussion  regarding  the  apostleship  of  Paul  see 
page  237.  In  his  epistle  to  the  Eomans,  in  which  his 
apostolic  authority  was  not  questioned,  Paul  refers  to 
himself  simply  as  "a  bondman  of  Jesus  Christ."  In 
1  Corinthians,  however,  his  apostleship  had  been  chal- 
lenged.   He  therefore  would  have  them  know  that  he 

114 


The  Exposition  of  the  Book — Introduction    115 

had  been  commissioued  by  a  divine  call,  and  that  only 
thus  does  he  speak  in  the  name  of  God.  No  self-appointed 
minister  is  he  (cf.  Hebrews  v.  1,  4 ;  Jeremiah  xiv.  14 ; 
xxiii.  21 ;  1  Corinthians  xii.  28). 

(b)  The  Persons  Addressed  (i.  2).  "  The  church  of  God 
which  is  at  Corinth."  They  are  "called  saints" — that 
is,  "called  out"  ones,  those  who,  having  heard  the  call 
of  Christ  and  obeyed  it,  have  separated  themselves  from 
the  present  evil  age  (cf,  2  Corinthians  vi.  14-17).  The 
same  grace  that  called  Paul  "to  be  an  apostle "(i.  1) 
called  them  "to  be  saints,"  not  by  any  ability  or  merit 
on  his  or  their  part,  but  by  the  gracious  "will  of  God." 
They  were  not  only  called  to  be  saints,  but  were  saints  in 
reality.  "  Beloved,  now  are  we  the  sons  of  God  "  (1  John 
iii.  1,  2).  Every  believer  is  a  saint — is  sanctified.  If  a 
man  is  not  a  saint,  he  is  not  a  Christian ;  if  he  is  a  Chris- 
tian, he  is  a  saint.  Sanctification,  in  the  New  Testament, 
is  used  in  a  threefold  sense :  First,  it  is  instantaneous 
and  takes  place  at  conversion,  and  as  such  is  the  sepa- 
rating of  the  sinner  from  sin  unto  righteousness,  and 
from  the  world  unto  God  (cf.  vi.  11 ;  1  Peter  i.  2 ;  He- 
brews X.  10).  Second,  it  is  used  in  the  progressive  sense 
— that  is  to  say,  we  are  growing  in  grace  (2  Peter  iii.  18  ; 
Colossians  iii.  10 ;  Ephesians  iv.  23,  24)  and  "follow  after 
.  .  .  sanctification"  (Hebrews  xii.  14).  Third,  it 
will  be  completed  when  we  shall  be  presented  before  the 
Father  in  that  great  day  (cf.  1  Thessalonians  v.  23  E.  Y.). 
The  believer  is  perfectly  sanctified  in  his  standing  before 
God  ;  he  is  growing  in  sanctification  in  his  state  here  upon 
the  earth ;  he  is  sanctified  at  the  time  of  his  regenera- 
tion (vi.  11).  He  is  sanctified  ;  he  is  being  sanctified  ;  his 
sanctification  will  be  completed  at  the  coming  of  our  Lord. 
Believers,  then,  being  saints,  should  manifest  sanctifica- 
tion in  life.  This  epistle  insists  upon  such  sanctification 
of  life,  or  else  exclusion  from  the  church  :  "  But  now  I 


Ii6  I  Corinthians 


have  written  unto  you  not  to  keep  company,  if  any  man 
that  is  called  a  brother  be  a  fornicator,  or  covetous,  or  an 
idolater,  or  a  railer,  or  a  drunkard,  or  an  extortioner ; 
with  such  an  one  not  to  eat ' '  (v.  11). 

' '  The  church  of  God  which  is  at  Corinth  .  .  .  with 
all  that  in  every  place  call  upon  the  name  of  Jesus  Christ 
our  Lord,  both  theirs  and  ours  "  (i.  2).  The  church  at 
Corinth  is  but  a  part  of  the  Church  universal.  No  one 
church  or  congregation  has  a  monopoly  of  faith  or  of  the 
graces  and  gifts  of  the  gospel.  The  message  is  for  believ- 
ers in  every  place.  We  are  to  understand  by  these  words 
that  the  spiritual  gifts  which  were  enjoyed  by  the  Corin- 
thian believers  were  not  limited,  at  least  not  all  of  them, 
to  that  church  (cf.  iv.  17  ;  vii.  17  ;  x.  16 ;  xiv.  36,  37  ; 
xvi.  1). 

Four  things  are  mentioned  in  connection  with  the  Cor- 
inthian believers:  Consecration — "sanctified  in  Christ 
Jesus"  ;  holiness— "called  of  God  to  be  saint^";  soli- 
darity— they  were  part  of  the  Church  universal — of  "all 
that  in  every  place  call  upon  the  Lord  Jesus  Christ "  ; 
unity — they  were  a  unit  with  the  Church  of  Christ  as  a 
whole — "  both  their  Lord  and  ours." 

(c)  TJie  Greeting  (i.  3).  "Grace"  and  "peace"  are 
Greek  and  Hebrew  salutations.  Grace  refers  to  the 
source,  and  peace  to  the  consummation  of  the  blessings 
of  the  gospel.  The  favor  of  God  leads  to  peace  of  mind. 
Note  the  equality  of  Jesus  Christ  the  Son,  with  God  the 
Father,  in  which  fact  lies  an  argument  for  the  deity  of 
Christ.  Note  also  the  emphasis  placed  upon  the  person 
and  name  of  Jesus  Christ.  No  less  than  ten  times  in  the 
first  ten  verses  is  the  name  of  the  Lord  Jesus  Christ  spe- 
cifically mentioned. 

2.  The  Thanksgiving  (i.  4-9).  In  these  verses  the 
apostle  gives  thanks  for  the  grace  of  God  in  Christ  Jesus 
(i.  4,  5)  and  for  the  exemplification  of  the  gospel  in  their 


The  Exposition  of  the  Book — Introduction     117 

lives  (i.  6),  and  particularly  with  regard  to  certain  gifts 
of  speech  and  wisdom  (i.  7).  The  gifts  of  speech  and 
wisdom,  or  utterance  and  knowledge,  are  mentioned  be- 
cause of  their  utility  and  usefulness  in  the  propagation 
of  the  doctrines  of  Christianity.  The  Corinthians  had 
many  gifts,  but  they  seemed  to  lack  some  of  the  graces. 
We  should  not  forget  that  a  man  may  have  all  the  graces 
even  though  he  may  not  have  all  the  gifts.  The  New 
Testament  teaches  that  the  Holy  Spirit  does  confer 
gifts  upon  the  believer,  though  not  thereby  necessarily 
changing  his  temperament.  The  grace  of  God  both  de- 
velops and  bestows  gifts.  The  presence  of  so  many  gifted 
ones  in  the  Corinthian  church  showed  that  a  characteristic 
of  their  meetings  was  the  presence  and  power  of  the  Holy 
Ghost.  Would  that  it  were  so  to-day  !  And  yet,  alas, 
what  abuses  followed  (cf.  chap,  xiv.)  ! 

One  cannot  but  be  impressed  with  the  mention  of  the 
second  coming  of  Christ  in  connection  with  the  gifts  of 
the  Spirit  here  referred  to  (i.  7).  Would  it  be  going  too 
far  to  say  that  the  attitude  of  earnest  looking,  of  assidu- 
ous waiting  (or  "waiting  it  out,"  as  the  Greek  word  lit- 
erally means)  for  our  Lord  Jesus  Christ  is  to  be  considered 
as  the  highest  of  all  the  gifts  ?  At  any  rate,  no  more  be- 
coming posture  can  be  attained  by  the  believer  than  this 
prayerful,  hopeful  attitude  of  expectation  for  the  day  of 
the  revelation  of  Jesus  Christ.  The  apostle  seems  to  have 
the  approach  of  that  day  constantly  in  his  mind  in  this 
epistle  (cf.  iii.  13  ;  iv.  5 ;  vi.  2,  3  ;  vii.  29  ;  xi.  26  ; 
XV.  51 ;  xvi.  22).  While  it  is  true  that  by  the  ''revela- 
tion of  Jesus  Christ "  may  be  meant  in  some  instances, 
according  to  the  context,  any  revealing  of  Himself  to  the 
believer,  we  believe  the  expression  in  this  connection 
refers  to  the  day  of  our  Lord,  probably  ''the  judgment 
seat  of  Christ  "  (cf.  2  Corinthians  v.  10). 

The  apostle  gives  thanks  also  for  the  faithfulness  of 


1 1 8  I  Corinthians 


God,  being  fully  assured  that  He  who  had  begun  the  good 
work  in  them  would  continue  it  until  the  day  of  Jesus 
Christ.  Any  lack  of  spiritual  gifts  or  graces,  therefore, 
is  to  be  attributed,  not  to  God,  but  to  their  own  neglect. 
God  will  be  faithful  even  though  they  are  not  (Philip- 
pians  i.  6  ;  1  Thessalonians  v.  23,  24).  Some  day  the 
believer  will  be  presented  ''unimpeachable,"  "unre- 
provable ' '  (cf.  Eomans  viii.  33 ;  Colossians  1.  22,  28). 
The  word  "  unimpeachable  "  suggests  a  public  accusation 
and  intimates  that  at  God's  bar  of  judgment  no  one  can 
lay  any  charge  against  His  elect  (cf.  Eomans  v.  1 ;  viii. 
1,  33). 


II 

Party  Factions 

(i.  10-iv.  21) 

THE  discussion  of  this  entire  section  was  made 
necessary  by  reports  that  had  come  to  the 
apostle  of  existing  schism  caused  by  preference 
for  and  adherence  to  certain  Christian  leaders.  "  For  it 
hath  been  declared  unto  me  of  you,  my  brethren,  by  them 
which  are  of  the  house  of  Chloe,  that  there  are  conten- 
tious among  you.  Now  this  I  say,  that  every  one  of  you 
saith,  I  am  of  Paul ;  and  I  of  Apollos  ;  and  I  of  Cephas ; 
and  I  of  Christ "  (i.  11,  12).  The  apostle  deals  with  the 
fault  in  the  following  manner  : 

I.  A  Clear  and  Definite  Statement  of  Existing 
Conditions  (i.  10-17).  Shortly  after  Paul  had  left  Cor- 
inth, Apollos,  an  Alexandrian  Jew,  mighty  and  eloquent 
in  the  Scriptures,  visited  that  city.  Quite  a  number  of 
the  Corinthian  believers,  among  whom  were  doubtless 
those  who  were  not  over- friendly  to  the  Apostle  Paul, 
gathered  about  Apollos.  Eepresentatives  of  the  Judaistic 
party  also  visited  the  Corinthian  church  and  naturally 
gathered  about  themselves  a  number  of  believers.  Thus 
the  Corinthian  church  had  divided  itself  into  four  fac- 
tious, each  claiming  allegiance  to  its  own  leader  :  Paul, 
Peter,  Apollos,  or  Christ. 

(a)  The  '■'■Paul''''  Party  consisted,  doubtless,  of  those 
in  the  Corinthian  church  who,  endeavoring  to  uphold  the 
apostle's  doctrine  of /ree  grace,  took  an  extreme  position 
with  regard  to  their  freedom  from  Mosaic  ceremonials 
and  what  they  may  have  termed  bondage  thereto.     It 

119 


120  I  Corinthians 


may  have  been  also  that  Paul  was  looked  upon  by  many, 
because  of  the  unique  revelation  granted  to  him,  as  the 
real  founder  of  the  Christian  Church.  Consequently, 
they  were  uncharitable  to  those  who  still  had  regard  for 
some  of  the  Mosaic  ceremonials  and  to  whom  obedience 
thereto  was  somewhat  a  conscientious  scruple.  This 
spirit  would,  of  course,  antagonize  those  who  were  zeal- 
ous for  the  Mosaic  institutions,  and  such  were  quite 
numerous  and  iuiluential  in  the  early  Church  (cf.  Acts 
XV.   20-29  ;  xxi.  20). 

(&)  The  ^^  Cephas  ^^  (Peter)  Party  consisted,  doubtless, 
of  those  in  the  church  who  looked  upon  Peter  as  the 
highest  representative  of  the  gospel  and  who  rather 
leaned  towards  an  observance  of  the  ceremonial  law. 
Whether  the  members  of  this  party  had  any  right  to 
claim  Peter  as  their  leader,  thereby  indicating  that  he 
was  not  one  with  Paul  in  the  presentation  of  the  gospel 
of  the  free  grace  of  God,  is  a  serious  question  ;  for,  while 
Peter  may  have  been  hesitant  and  somewhat  compromis- 
ing in  this  or  a  kindred  matter  (cf.  Galatians  ii.  11-21), 
nevertheless  his  recorded  sermons  make  salvation  to  de- 
pend upon  the  absolute  grace  of  God  just  as  clearly  as  do 
the  utterances  of  Paul.  The  leaders  of  the  "Cephas" 
party  doubtless  had  letters  of  commendation  (2  Corin- 
thians iii.  1)  ;  were  Hebrews  (2  Corinthians  xi.  22)  ;  pro- 
fessing ministers  of  Christ  (2  Corinthians  xi.  23)  ;  are 
called  "false  apostles"  (2  Corinthians  xi.  13);  disputed 
the  apostolic  authority  of  Paul,  even  accusing  him  of  in- 
sincerity, as  well  as  stirring  up  antagonism  towards  him 
(2  Corinthians  i.  17-24). 

(c)  TJie  ^^Apollos  "  Party.  The  difference  between  the 
followers  of  Paul  and  the  followers  of  ApoUos  was  not  so 
much  one  of  a  doctrinal  nature  as  of  a  probable  personal 
preference  as  to  preachers.  Apollos  was  a  master  of 
oratory  and  an  eloquent  preacher ;    Paul,    apparently, 


Party  Factions  12 1 

was  not  a  man  of  eloquent  words.  May  not  this  be  the 
reasou  why  Paul  contrasts  "the  wisdom  of  words," 
thereby  indicating  the  preaching  of  Apollos,  with  "the 
word  of  wisdom, "  thereby,  probably,  indicating  his  own 
message  (i.  17-31)  ?  The  adherents  of  Apollos  were  in 
danger  of  being  carried  away  by  subtle  philosophy. 
Against  this  danger  Paul  very  strongly  warns  them. 

(d)  The  ^^  Christ"  Party.  It  is  probable  that  this 
party  was  connected  in  some  way  with  James,  the  brother 
of  our  Lord  (xv.  7  ;  cf.  Acts  xv.).  His  followers  may 
have  claimed  that  on  account  of  his  relation  to  our  Lord 
he  was  necessarily  superior  to  all  the  other  apostles  and 
had  a  relation  to  Christ  which  they  could  not  have.  Or, 
may  be,  the  members  of  the  "  Christ"  party  were  neu- 
trals, refusing  to  have  anything  to  do  with  Paul,  Peter, 
or  Apollos,  claiming  to  have  dispensed  with  all  human 
teachers,  claiming  to  receive  their  teaching  directly  from 
Christ.  No  human  authority  for  them  (cf.  Matthew 
xxiii.  8,  10).  Yet  surely  he  who  knows  the  Lord  should 
honor  His  servants  who  are  teachers  in  the  Lord  (cf.  He- 
brews xiii.  7). 

The  existence  in  the  Christian  church  of  contention, 
schism,  and  party  divisions  was  most  certainly  incon- 
sistent with  the  espousal  of  the  cause  of  Christ.  It  was  a 
libel  on  Christianity,  and  gave  the  world  an  occasion  to 
justly  find  fault  with  the  church.  The  unity  of  the 
church  was  threatened,  for  the  existence  of  the  party 
spirit  was  a  precursor  of  spiritual  disaster  and  death. 
Not  false  doctrine,  but  a  party  spirit  is  here  censured. 
There  has  always  been  danger  in  hero  worship.  Undue 
attachment  to  certain  leaders  has  been  the  overthrow  of 
a  people  more  than  once.  The  sin  here  denounced  is  not 
that  of  mere  denominationalism.  It  is  something  worse ; 
it  is  a  lack  of  unity  and  union  in  the  body  of  Christ. 
God  cares  more  for  unity  than  for  union.     There  is  noth- 


122  I  Corinthians 


ing  that  will  more  quickly  break  up  the  unity  of  a  church 
than  the  existence  of  envy,  jealousy,  and  strife  (cf.  Ephe- 
sians  iv.  1-3).  The  existence  of  such  vices  is  always  a 
sign  of  unspirituality  (cf.  iii.  1-4).  The  name  of  but 
One  Person  is  important  enough  to  dominate  a  church  ; 
but  One  is  worthy  to  imprint  His  name  upon  us,  and  that 
One  is  Christ.  This  fault  threatened  to  break  the  church's 
unity — that  virtue  described  by  Christ  as  its  most  potent 
witness  before  the  world  (John  xvii.  8,  10,  21,  23).  Such 
conditions  not  only  affected  the  church's  testimony  be- 
fore the  world,  but  were  likely  to  eat  up  the  very  life  of 
the  church  itself:  ''But  if  ye  bite  and  devour  one  an- 
other, take  heed  that  ye  be  not  consumed  one  of  another  " 
(Galatians  v.  15).  Very  soon  this  party  spirit,  division, 
and  contention,  which,  as  yet,  existed  only  within  the 
church,  would  spread  without  (xi.  18,  19).  Already, 
apparently,  it  had  carried  itself  even  to  the  Lord's  table 
(cf.  xi.  18-34). 

It  is  not  necessary  to  suppose  that  the  teachers  them- 
selves were  opposed  to  each  other.  They  may  have  been 
on  the  best  of  terms,  but  that  made  no  difference ;  the 
factions  existed  just  the  same  and  were  worthy  of  the 
apostle's  severest  censure.  Judaizing  teachers  were  al- 
ways the  enemies  of  Paul.  But  certainly  between  Apol- 
los,  Peter  and  Paul  we  need  not  suppose  that  any  jealousy 
whatever  existed. 

To  the  apostle  the  factional  spirit  in  the  Corinthian 
church  had  ''divided"  the  Christ  (considering  the  inter- 
rogation of  verse  13 — "Is  Christ  divided?" — to  be  an 
assertion  instead:  "Christ  has  been  divided  by  your 
controversies ' ').  They  had,  as  it  were,  practically  broken 
Christ  up  into  little  party  Christs— so  divided  Him  up, 
so  portioned  Him  out  that  one  party  sought  to  claim 
Him  more  than  another.  What  the  Corinthian  believers 
needed  to  remember  was  that  not  only  has  the  Church  of 


Party  Factions  1 23 

Christ  "one  faith"  and  ''one  baptism,"  but  also  "one 
Lord  "  Jesus  Christ.  "One  Lord  " — this  is  the  word  that 
will  silence  party  clamor  and  factional  jealousy,  and  is 
the  slogan  that  will  bring  about  Church  unity. 

If  any  one  teacher  had  the  right  to  preeminence  in  the 
Corinthian  church  it  was  Paul,  for  he  was  its  spiritual 
father:  "I  write  not  these  things  to  shame  you,  but  as 
my  beloved  sons  I  warn  you.  For  though  ye  have  ten 
thousand  instructors  in  Christ,  yet  have  ye  not  many 
fathers :  for  in  Christ  Jesus  I  have  begotten  you  through 
the  gospel.  Wherefore  I  beseech  you,  be  ye  followers  of 
me  "  (iv.  14-16).  From  his  peculiar  position  as  the  in- 
augurator  of  the  second  epoch  of  Christianity,  many 
would  be  tempted  to  regard  him  as  the  real  founder  of 
the  Church  and  to  boast  of  having  been  baptized  into  his 
name.  Yet  Paul  was  not  crucified  for  them  (i.  13),  nor 
was  it  into  the  name  of  Paul  they  were  baptized  (i.  14). 
Paul  baptized  in  but  few  instances.  Not  that  he  lightly 
valued  baptism,  but  it  was  not  mentioned  in  the  com- 
mission Christ  gave  to  him  (Acts  ix.  15)  as  it  was  in  the 
commission  given  to  the  twelve  (Matthew  xxviii.  19). 
"No  outward  initiation  of  converts  entered  into  his  min- 
istry." Baptism  did  not  require  any  particular  or  special 
gift  as  preaching  did.  Consequently,  Paul  left  baptizing 
to  others.  Christ  did  likewise  (John  iv.  1,  2).  Baptism 
assumes  that  the  greater  work  of  the  preaching  of  the 
gospel  has  been  effective  and  fulfilled  (Matthew  xxviii. 
19 ;  Luke  xxiv.  47).  Compare  also  particularly  Paul's 
own  experience  (1  Corinthians  ix.  16, 17  ;  Acts  ix.  15,  20  j 
XX.  15,  21 ;  xxvi.  16). 

Preaching,  not  baptizing,  was  Paul's  great  work,  and 
yet  he  refused  to  allow  his  preaching  to  be  judged  by  the 
philosophic  and  rhetorical  standards  of  that  day.  When 
"wisdom  of  words,"  flights  of  oratory,  rhetorical  elo- 
quence, such  as  characterized  the  preaching  of  Apollos 


124  I  Corinthians 


(cf.  Acts  xviii.  24),  were  considered  the  highest  achieve- 
ment, Paul  said  :  ' '  But  I  have  used  none  of  these  things : 
neither  have  I  written  these  things,  that  it  should  be  so 
done  unto  me :  for  it  were  better  for  me  to  die,  than  that 
any  man  should  make  my  glorying  void "  (ix.  15).  To 
Paul,  covering  the  gospel  with  many  words  had  the  tend- 
ency to  hide  its  heart  and  to  render  its  power  void. 
The  preaching  of  the  apostle  was  not  the  speculation  of 
philosophy,  but  the  fact  of  a  Christ  crucified. 

2.  A  Digression  (i.  18-iii.  4).  This  digression  is  made 
necessary  by  the  apostle's  reference  to  the  manner  and 
substance  of  his  preaching  as  compared,  doubtless,  with 
the  eloquence  of  Apollos  and  the  philosophic  speculations 
of  the  so-called  scholarly  preachers  of  that  day.  In  this 
digression  a  true  and  false  wisdom — that  which  is  from 
heaven  and  that  which  is  of  the  earth — as  to  both  nature 
and  results,  are  contrasted.  A  comparison  is  made  be- 
tween the  true  teaching  of  the  gospel  and  the  mere  specu- 
lations of  men. 

(a)  False  or  Worldly  Wisdom  (i.  18-ii.  5).  What  great 
contrasts  lie  couched  in  these  few  verses  !  The  ''  wisdom 
of  words"  and  the  "word  of  wisdom"  ;  the  "foolishness 
of  preaching  "  and  the  speculation  of  philosophy  ;  true 
wisdom  and  false  wisdom  ;  the  "words  of  wisdom"  and 
the  Spirit  of  wisdom;  the  words  of  rhetoric  and  the 
"word  of  the  cross"  ;  the  "wisdom  of  words"  and  the 
"preaching  of  the  cross"  ;  the  ingenuity  and  cleverness 
of  man — "the  wisdom  of  men,"  and  the  wisdom  and 
"power  of  God  "  ! 

Paul  would  not  have  Christianity  judged  by  the  inge- 
nuity and  cleverness  of  man  (i.  18-25 ;  cf.  ii.  9,  10).  He 
insists  upon  the  fact  that  the  experience  of  the  Corinthian 
Christians  themselves  proved  that  the  power  of  God 
through  the  preaching  of  Christ  crucified,  and  not  the 
speculations  of  human  philosophy,  was  the  effective  cause 


Party  Factions  125* 

of  their  regeneration  and  the  change  in  their  character 
and  life  (i.  26-29).  Insistently  does  he  press  home  the 
fact  that  in  Christ,  in  whom  they  have  confided  simple 
faith,  they  are  complete  (i.  30,  31). 

There  are  some  exceedingly  interesting  and  important 
thoughts  in  this  section  which  should  be  briefly  men- 
tioned : 

First.  That  the  cross,  the  death  of  Christ,  Christ  cruci- 
fied, is  fundamental  in  the  plan  of  salvation  as  preached 
by  Paul  and  is  the  only  divinely  appointed  means  for  the 
salvation  of  lost  men.  Those  perishing  by  reason  of  their 
wilful  sinfulness  (i.  18 ;  cf.  2  Corinthians  iv.  3,  4)  may  not 
recognize  the  cross  as  such,  but  those  who  have  felt  its 
power  unto  salvation  are  fully  convinced  of  this  truth 
(i.  18).  The  words  "unto  us"  are  emphatic;  it  is  as 
though  the  apostle  said,  "  We  know,  for  we  have  experi- 
enced it." 

Second.  That  the  cross  is  actually  God's  power  (i.  18  ; 
ii.  5 ;  cf.  Eomans  i.  16).  Eloquent,  rhetorical,  philo- 
sophical preaching  may  inform  the  intellect,  please  the 
taste,  and  appeal  to  the  senses  ;  it  may  even  convict ;  but 
only  the  preaching  of  Christ  crucified  can  save  men  and 
bring  pardon,  peace,  justification,  and  power. 

Third.  Human  ingenuity,  philosophic  reasoning,  mere 
eloquent  preaching  had  been  tried  for  centuries  and  had 
been  proven  a  failure  (i.  19-25;  cf.  Eomans  i.  22,  23). 
The  philosopher,  the  rhetorician,  the  Greek  disputer,  the 
Jewish  rabbi — what  had  all  these  done  for  man  ?  Noth- 
iog;  man  still  remained  in  his  sin.  But  the  simplicity 
of  the  gospel  story  of  Christ  crucified,  "  the  foolishness  of 
preaching"  (not  ''foolish  preaching,"  for  it  is  the  thing 
preached  more  than  the  form  of  preaching  that  is  here 
referred  to)  actually  saved  sinful  man  and  redeemed  him 
from  the  power  of  evil  (i.  21). 

To  the  Greeks  who  were  seeking  for  philosophic  specu- 


126  I  Corinthians 


lation  (cf.  Acts  xvii.  18,  21-32),  aud  to  the  Jews  who 
were  demanding  sigus  as  credentials  (Matthew  xii.  38 ; 
xvi.  4  ;  John  iv.  48),  the  story  of  a  Christ  crucified,  who 
was  neither  a  sign-shower  nor  a  philosopher,  was  foolish- 
ness indeed.  Both  the  religious  Pharisee  and  the  philo- 
sophic Greek  had  a  wisdom  that  stood  between  them 
and  the  knowledge,  pardon,  and  power  of  God.  We  are 
saved  by  faith,  not  by  cleverness.  Christ  preached,  not 
as  the  Jewish  conqueror  or  Greek  philosopher,  but  as 
the  Messiah  crucified  will  alone  save  men.  Such  a  Christ 
and  such  a  gospel  represents  God's  wisdom  and  God's 
power  on  the  earth  (i.  24). 

The  foolishness  of  God  is  declared  to  be  wiser  than  the 
wisdom  of  men,  and  the  weakness  of  God  mightier  aud 
stronger  than  the  might  of  men.  This  fact  is  evidenced 
in  the  experience  of  the  Corinthian  believers  (i.  26-29). 
"Not  many  mighty,  not  many  noble,  are  called."  Note 
it  does  not  say  7iot  any,  but  '*  not  many,"  for  some  people 
of  wealth,  position,  and  culture  were  numbered  among 
the  disciples  of  Christ :  for  example,  Dionysius  and 
Erastus  at  Corinth  (Acts  xvii.  34  ;  Eomans  xvi.  23)  ;  the 
ladies  of  culture  in  Thessalonica  and  Berea  (Acts  xvii. 
4,  12)  ;  Paul  himself  (cf.  Philippians  iii.  1-10). 

The  apostle's  own  example  among  them  is  in  harmony 
with  the  truth  he  has  thus  presented.  No  man  should 
glory  in  men.  This  truth  is  declared  negatively  (ii.  1,  2) 
and  positively  (ii.  3-5).  Paul's  theme  was  "Christ 
crucified,"  not  philosophy.  His  message  was  delivered 
in  fear  and  timidity,  but  assuredly  in  God's  power  and 
wisdom,  so  that  the  results  of  his  work  might  rest  on  a 
divine  and  therefore  permanent  basis.  "He  spoke  a 
plain  and  simple  language  as  became  a  witness"  (ii.  1 ; 
cf.  XV.  15 ;  2  Thessalonians  i.  10  ;  1  Timothy  ii.  6 ; 
2  Timothy  i.  8 ;  cf.  2  Corinthians  ii.  6).  Paul  had  no 
room  in  thought  for  anything  else  (Acts  xviii.  5)  ;  nor 


Party  Factions  127 

did  he  consider  it  liis  business  as  an  apostle  to  know 
more  or  anything  else,  saving  Christ  and  Him  crucified 
(ii.  1,  2).  Paul's  personal  attitude  and  presence  was  one 
of  fear  and  trembling.  It  may  be  that  he  was  timid  by 
nature.  He  seems  always  to  have  had  companions  with 
him,  or  at  least  to  have  longed  to  have  them  with  him, 
especially  when  entering  into  a  new  field,  and  seemed 
somewhat  discouraged  if  he  did  not.  Was  it  for  this  rea- 
son that  three  visions  were  granted  him  for  his  encourage- 
ment (Acts  xviii.  9  ;  xxiii.  11 ;  xxvii.  24)  ?  Nevertheless 
Paul's  preaching  and  the  thing  preached  were  in  demon- 
stration of  the  Spirit  and  of  power. 

(b)  The  Divine  or  True  Wisdom  (ii.  6-iii.  4).  In  this 
section  the  true  nature  of  the  divine  and  heavenly  wisdom 
is  declared  (ii.  6-13),  and  then  the  conditions  necessary 
to  receive  this  wisdom  (ii.  14-iii.  4). 

Paul  would  have  the  Corinthian  believers  understand 
that  his  preaching  also  was  accompanied  with  much  wis- 
dom and  depth ;  that  in  the  gospel  he  had  to  proclaim  a 
profound  wisdom  was  manifested  (ii.  6) — facts  which 
were  easily  recognized  by  those  who  were  fully  matured, 
perfected  and  initiated  Christians.  The  wisdom  of  the 
gospel,  however,  was  a  divine  wisdom.  It  was  heavenly 
and  from  God.  Its  source  was  found  not  in  that  which 
is  natural  and  earthly,  and  certainly  is  not  conceived  of 
or  understood  by  mere  human  intelligence  or  philosophic 
speculation  (ii.  8,  9).  The  Jewish  leaders  did  not  per- 
ceive it ;  for  had  they  done  so,  they  would  have  assumed 
a  different  attitude  than  they  did  towards  Jesus  Christ. 
Only  those  who  are  indwelt  by  God's  Spirit  can  appreciate 
and  apprehend  the  deep  things  of  God,  and  there  is  a 
difference  in  such  apprehension  even  among  believers 
(ii.  6 ;  cf.  iii.  1-4 ;  Eevelation  iii.  18).  Just  as  a  man's 
inner  thoughts  and  purposes  are  discerned  only  by  the 
spirit  that  dwells  within  him,  so  is  it  with  the  things  of 


128  I  Corinthians 


God.  The  indwelliDg  and  eulighteniug  Spirit  will  lead 
God's  people  to  the  full  understanding  of  the  truth  if 
permitted  to  do  so.  The  natural  man — that  is,  the  man 
who  is  not  instructed  by  the  Holy  Spirit  (ii.  14) — cannot 
understand  divine  truth.  Spiritual  truths  are  capable 
of  conveyance  and  apprehension  to  spiritual  persons  only 
(ii.  13)  :  '^  Comparing  spiritual  things  with  spiritual." 
Not  by  "the  heart,"  but  by  that  which  is  highest  in 
man,  and  by  that  which  most  vitally  allies  itself  with 
God — namely,  the  spirit — may  the  things  of  God  be  com- 
prehended (ii.  9-12). 

Three  attitudes  towards  receiving  and  apprehending 
the  things  of  God  are  set  forth  in  these  verses  (ii.  6-iii,  4)  : 
First,  those  who  are  deeply  controlled  by  the  Holy  Spirit — 
they  understand  the  deep  things  of  God  (ii.  6,  10,  13,  15, 
16).  Second,  those  who  are  immature  Christians,  who 
are  not  deeply  taught  in  the  things  of  or  led  by  the  Spirit 
as  they  might  and  ought  to  be — they  have  but  inadequate 
knowledge  of  the  mysteries  of  God  (iii.  1-4  ;  cf.  Hebrews 
V.  10-vi.  1).  Third,  those  designated  as  "the  natural 
man, "  who  are  not  under  the  guidance  and  control  of  the 
Holy  Spirit  at  all — they  can  in  no  wise  receive  or  com- 
prehend spiritual  matters  (ii.  8,  9,  14). 

3.  The  Relation  of  True  Teachers  to  Christ  and  the 
Gospel  (iii.  5-iv.  5).  We  have  here  a  comprehensive 
description  of  a  true  minister  of  Jesus  Christ  (iii.  5-9). 
"  God  is  the  Cause  of  all  spiritual  results ;  His  ministers 
are  but  agents.  God  is  the  Power  ;  His  ministers  are 
but  instruments.  God  is  the  Master  of  all ;  His  ministers 
are  but  the  servants  of  all." 

In  his  service  for  God  the  true  minister  or  teacher  is 
compared  to  a  planter  (iii.  6),  a  founder  (iii.  10),  a  father 
(iv.  15),  a  husbandman  (iii.  5-8),  a  builder  (iii.  9-17),  a 
steward  (iv.  1-7).  How  little  the  apostle  makes  of  hu- 
man teachers  and  how  much  of  God  !    Note  the  emphasis 


Party  Factions  129 

ou  *'is"  ;  ''Who  then  is  Paul,  and  who  is  Ap  olios  ?  " 
How  are  they  to  be  accounted  for  ?  Compared  with  each 
other  Paul  and  Apollos  may  have  been  something,  but 
compared  with  God  they  were  nothing.  Paul  is  nothing ; 
Apollos  is  nothing ;  God  is  everything  (cf.  iii.  20,  21). 
It  is  probably  for  this  reason  that  God's  name  is  men- 
tioned three  times  in  these  verses  (iii.  5-7)  and  occurs 
last  in  the  sentence,  denoting  emphasis. 

"Paul  planted,"  denoting  the  initial  work  of  the 
apostle  as  set  forth  in  Acts  xviii.  1-18;  "Apollos 
watered, "  denoting  the  building-up  ministry  of  Apollos 
(Acts  xviii.  24-xix.  1);  and  all  the  while  God  was  giv- 
ing "the  increase"  (Acts  xiv.  27;  xvi.  14). 

One  is  deeply  impressed  with  the  lesson  here  taught 
concerning  the  personal  responsibility  of  each  teacher  or 
minister  for  his  work  done  for  God.  Five  times  in  iii. 
5-13  is  the  thought  of  personal  responsibility  mentioned 
as  suggested  by  the  words  "  each,"  "every,"  "  his  own," 
all  emphasizing  the  fact  that  God  deals  separately  with 
each  individual  soul  (cf.  iv.  5  ;  vii.  17,  20,  24  ;  xii.  7-11). 

The  work  of  each  teacher  will  be  severely  tested  in  the 
day  of  Christ  (iii.  13-15 ;  cf.  1  Thessalonians  v.  4 ;  Eo- 
mans  xiii.  2;  2  Corinthians  v.  10;  Hebrews  x.  25). 
This  thought  should  ever  be  before  the  teacher.  He 
must  be  willing  to  become  a  fool,  or  seemingly  foolish,  if 
necessary,  for  Christ's  sake  (iv.  10;  2  Corinthians  xi. 
16  ;  xii.  6,  11)  in  the  eyes  of  the  worldly  wise.  No  pride 
of  intellect  should  cause  a  man  to  reject  the  gospel  of 
Christ  and  thus  lose  his  own  soul. 

God  would  have  His  people  realize  that  their  inherit- 
ance is  not  human  but  divine ;  that  they  belong  to  no 
man,  sect,  or  party,  but  to  Christ :  "Ye  are  Christ's"— 
ye  belong  not  to  Paul,  not  to  Apollos,  but  to  Christ. 
"  Therefore  let  no  man  glory  in  man  "  (iii.  21,  23). 

4.    The  Summing  Up  of  the  Case  (iv.  6-21).    This 


130  I  Corinthians 


section  closes  with  an  exhortation  not  to  be  too  quick  to 
sit  in  judgment  on  the  work  of  God's  teachers.  That  is 
a  task  reserved  for  the  Judge  in  that  great  day.  Not  the 
apostle  himself  (iv.  4,  5),  nor  the  people  (iv.  3),  but  the 
Lord  alone  is  sufficiently  omniscient  and  therefore  com- 
petent to  be  the  Critic  and  Judge. 

The  self-glorification  of  the  Corinthians  is  graphically 
contrasted  with  the  humiliation  of  the  apostles.  The 
necessity  of  right  estimates  is  emphasized.  Thus  does 
Paul  seek  to  bring  the  saints  at  Coriuth  to  a  proper  con- 
ception of  their  sane  relations  to  and  appreciation  of  their 
teachers  (iv.  6-13). 

The  declaration  of  the  apostle's  right  because  of  his 
fatherly  relation  to  the  Corinthians  thus  to  speak  (iv. 
14-17),  together  with  mention  of  his  intended  visit, 
as  an  earnest  of  which  he  sends  Timothy  to  them,  con- 
cludes this  section  (iv.  14-21). 


Ill 

Social  Purity — Failure  to  Exercise  Dis- 
cipline in  Moral  Affairs 
(Chapters  v.,  vi.) 

1.  The  Failure  to  Exercise  Discipline  Rebuked 
(v.  1-5). 

THE  church  at  Corinth  was  in  a  very  serious 
moral  condition,  not  merely  according  to  re- 
ports, but  in  very  fact.  It  actually  harbored 
grievous  immorality  in  its  midst,  and  apparently  mani- 
fested no  disposition  to  remove  such  a  stain  by  disciplin- 
ing the  offender  or  expelling  him  from  their  fellowship. 
On  the  contrary,  conscious  all  the  time  of  such  an  exist- 
ing immoral  condition  and  the  enormity  of  it,  they  were 
yet  able  to  remain  content  with  so  grievous  a  sin  in  their 
midst.  The  immoral  man  and  his  immorality  were 
tolerated.  We  are  reminded  of  the  rebuke  given  to  the 
church  in  Eevelation  (ii.  20):  "Thou  sufferest  that 
woman  Jezebel  ...  to  teach  and  to  seduce."  The 
fact  that  such  a  sin  should  have  been  even  committed  in 
a  Christian  assembly  was  in  itself  surprising  enough ; 
but  that  it  should  be  also  condoned,  and  that  the  one 
guilty  of  so  heinous  an  offence  had  not  met  with  instant 
discipline  and  expulsion  was  a  severe  shock  to  the  apostle 
and  greatly  aroused  his  righteous  indignation. 

Just  what  this  awful  sin  was  it  may  be  difficult  to  say. 
Whether  it  was  marriage  to  a  stepmother  or  concubi- 
nage, it  was,  at  all  events,  a  "grave  offense  and  one  that 
called  for  the  severest  discipline. 

2.  The    Contaminating    Influence    of  the   Sin  in 

131 


132  I  Corinthians 


Question  (v.  6-8).  The  influence  of  allowing  such  a  con- 
dition of  affairs  to  exist  uujudged  and  unrebuked  was 
seriously  contaminating  and  condemning.  Because  of 
the  sin  of  one  member  the  whole  body  was  suffering 
(cf.  xii.  26).  Achan's  sin  involved  the  whole  nation 
(Joshua  vii.).  What  trouble  the  children  of  Israel 
brought  on  themselves  because,  instead  of  driving  out 
the  heathen  inhabitants  of  Canaan  as  God  had  told  them 
to  do,  they  permitted  them  to  dwell  in  their  midst 
(Joshua  vii.) !  Such  people  are  "spots  in  your  feasts" 
(Jude  12).  Herein  lies  the  importance  of  recognizing 
the  fact  of  the  unity  of  the  Church  as  the  body  of  Christ. 
The  sin  of  on®  member  affects  the  whole  body.  The 
feasts  of  the  Christian  assembly  must  be  kept  not  only 
by  **  refusing  to  admit  evil  with  the  good,  but  by  refus- 
ing to  admit  evil  instead  of  the  good."  The  entire  as- 
sembly of  Christ  rises  or  falls  with  the  moral  and  religious 
standing  of  its  individual  members.  The  ''leaven"  rep- 
resents hypocrisy  (Luke  xii.  1),  whereas  "  truth"  stands 
for  sincerity  and  reality. 

3.  The  Duty  of  Excluding  the  Offender  (v.  9-13). 
Paul  demands  that  this  grievous  sinner  shall  be  excom- 
municated. Such  trangressors  have  no  place  in  the  as- 
sembly of  God's  people.  We  may  be  compelled  to  meet 
and  in  a  certain  sense  fellowship,  or  perhaps  better,  come 
in  contact  with  them  in  the  world,  but  by  no  means  must 
we  allow  ourselves  to  fellowship  with  or  shelter  such 
persons  within  the  Church.  Paul  had  before  written 
them  to  this  effect.  He  now  writes  again  enforcing  a 
similar  lesson  (v.  9). 

The  believer  is  *'to  have  no  company  with"  such  a 
sinner.  This  expression  is  a  strong  one  (cf.  2  Thessalo- 
nians  iii.  6,  14  ;  Ephesians  v.  11)  and  means  not  to  go  up 
and  down  with,  or  together,  hence  not  to  have  intimate 
or  habitual  intercourse  with  (cf  2  Corinthians  vi.  14-17). 


Social  Purity  133 

Even  though  a  man  bear  the  Christian  name,  if  he  be 
guilty  of  the  sins  mentioned  in  these  verses — sins  against 
oneself,  against  one's  neighbor,  and  against  God — he  is 
to  be  ostracized  from  Christian  fellowship.  The  brethren 
are  not  even  to  eat  with  him  (v.  11),  not  merely  at  his 
house,  but  at  the  same  table  anywhere,  and  particularly 
at  the  Lord's  table  (cf.  chap.  xi.).  If  Christians  must 
not  eat  common  food  with  such,  how  much  less  share 
with  them  that  which  is  mysterious  and  divine.  "  We 
must  not  eat  with  him  who  will  not  be  able  to  eat  with 
the  saints  in  the  kingdom  of  heaven  "  (cf.  vi.  10).  Both 
the  fellowship  and  discipline  of  the  Church  have  to  do 
with  the  brethren,  not  with  the  world.  So  far  as  the 
Christian  is  concerned,  judgment  must  begin  and  eud 
with  the  house  of  God.  The  judgment  of  the  world  is  to 
be  left  with  God  (v.  12,  13). 

The  "  wicked"  person  (v.  2,  9,  13)  is  to  be  put  out. 
By  such  a  "wicked"  person  is  meant  the  one  causing 
actual  harmfulness  and  positive  mischief  to  the  Church 
(cf.  Luke  iii.  19).  Such  an  one  is  not  only  to  be  excom- 
municated by  the  Church,  but  has  also  by  the  apostle 
(cf.  Matthew  xviii.  18-20  ;  xvi.  16-18 ;  John  xx.  23) 
been  ''delivered  unto  Satan  for  the  destruction  of  the 
flesh"  (v.  5) — an  expression  which  may  mean  exclusion 
from  the  assembly  of  the  saints,  a  handing  over  to  Satan 
for  physical  affliction  with  a  view  to  reformation  (cf. 
1  Timothy  i.  20 ;  Job  ii.  4-7  ;  1  Thessalonians  ii.  18 ; 
1  Corinthians  xi.  30-32  ;  2  Corinthians  xii.  7 ;  Luke  xiii. 
16),  or  a  cutting  oflf,  temporarily,  from  all  the  means  of 
grace. 

4.  The  Sin  of  Litigation  Among  Church  Members 
(vi.  1-8).  The  matter  of  judging  those  within,  rather 
than  without  the  Church,  discussed  in  the  preceding 
verses  (v.  9-13),  leads  to  the  subject  of  litigation  between 
church  members  (vi.  1-8).     Just  as  failure  to  discipline 


134  I  Corinthians 


or  judge,  and  as  the  result  of  such  discipline  or  judgment, 
to  expel  the  unrighteous  from  their  midst,  indicated  a 
low  state  of  spirituality,  so  also  did  the  fact  that  believ- 
ers went  to  law  against  fellow-believers.  Such  conduct 
shows  great  ignorance  concerning  great  Christian  truths. 
This  is  clearly  taught  by  the  oft  recurrence  in  these  two 
epistles  of  the  expression  *'  Know  ye  not?  "  (iii.  16  ;  v.  6  ; 
vi.  2,  3,  9, 15,  16,  19  ;  ix.  13,  24),  an  expression  found  only 
three  times  elsewhere  :  twice  in  the  epistle  to  the  Eomans 
(vi.  16 ;  xi.  2  ;  cf.  also  vi.  3  ;  vii.  1),  and  once  in  James 
(iv.  4). 

The  problem  of  litigation  dealt  with  in  these  verses 
would  seem  to  affect  the  civil,  rather  than  the  criminal 
courts.  It  was,  further,  a  question  not  of  a  believer  going 
to  law  with  an  unbeliever,  but  of  a  believer  going  to 
law  with  a  believer,  and  that  before  a  heathen  tribunal. 
The  fault  the  apostle  finds  with  the  Corinthians  is  that 
they  were  bringing  Christian  diificulties  before  heathen 
tribunals  and  judges,  who,  doubtless,  rejoiced  in  such  an 
opportunity  of  seeing  the  inconsistencies  of  Christians 
displayed  before  them,  and  who  gloried  in  thus  magnify- 
ing the  imperfections  of  the  followers  of  Christ.  Christi- 
anity professed  to  be  a  religion  of  love  and  fraternity, 
enjoining  forgiveness  and  the  suffering  of  wrongs,  accord- 
ing to  the  example  and  teaching  of  Christ,  as  fundamental. 
We  can  easily  imagine  how  this  law  of  fraternal  love  was 
grossly  violated  when  believers  in  Christ  fought,  the  one 
with  the  other,  before  a  heathen  tribunal  for  what  they 
considered  their  rights.  It  is  as  though  the  apostle  said, 
* '  Do  not  invoke  the  courts  to  decide  matters  between 
yourselves.  The  Church  is  to  judge  the  world ;  why, 
then,  should  the  Church  call  upon  the  world  to  judge 
it?"  Even  the  Jews  were  taught  that  they  must  not 
bring  their  cases  before  Gentile  courts  for  adjudication. 
Any  violation  of  this  teaching  was  regarded  as  blasphemy 


Social  Purity  135 

against  this  law.  Further,  the  Eoman  government  al- 
lowed the  Jews  the  privilege  of  bringing  their  grievances 
before  Jewish  rather  than  Eoman  tribunals.  Inasmuch 
as  there  were  no  Christian  courts,  strictly  speaking,  in 
those  days,  and  all  the  judges  were  heathen,  there  re- 
mained nothing  else  for  believers  to  do  but  to  adjudicate 
their  difficulties  within  the  Church  itself. 

But  further,  in  bringing  lawsuits  one  against  another, 
they  were  not  only  injuring  the  cause  of  Christ  and  giv- 
ing the  world  an  opportunity  to  rail  against  Christianity  ; 
they  were,  in  injuring  their  brothers,  injuring  themselves 
(vi.  7,  8).  The  litigants  had  overlooked  the  truth  of  the 
solidarity  of  believers.  In  the  light  of  this  great  truth 
such  litigation  is  suicide. 

The  result  of  the  sin  of  litigation,  therefore,  is  seen  in 
its  effect  on  the  outside  world,  on  the  Church,  on  the  in- 
dividuals themselves,  and  on  their  relation  to  Christ. 

The  existence  of  occasions  for  such  lawsuits  indicated  a 
very  low  level  of  Christian  experience  (vi.  7)  ;  shows  no 
confidence  in  the  body  of  Christ  (vi.  4-6)  ;  gave  heathen 
tribunals  occasion  to  gloat  over  the  faults  of  the  Church 
(vi.  1,  2) ;  manifested  an  unwillingness  to  suffer  for 
Christ's  sake  (vi.  7)  ;  showed  a  lack  of  faith  in  the  justice 
of  God  (vi.  7),  and  a  failure  to  realize  the  position  of  the 
Church  in  the  matter  of  judging  angels  and  the  world 
(vi.  2-A;  cf.  Daniel  vii.  22;  Matthew  xix.  28;  Luke 
xxii.  30  ;  2  Peter  ii.  4  ;  Jude  6  ;  Eevelation  xx.  4). 

The  cure  for  the  spirit  of  litigation  is  indicated  as 
Christian  arbitration  (Matthew  xviii.  15-20) ;  willing- 
ness to  take  wrong  for  Christ's  sake  rather  than  to  suffer 
litigation  in  the  world's  courts  (1  Corinthians  vi.  4-6 ; 
cf.  1  Peter  ii.  23— Jesus ;  1  Corinthians  iv.  12 — Paul)  ; 
a  deeper  spirituality  (vi.  2 — "  Know  ye  not?"),  and  a 
recognition  of  the  relationship  existing  between  believers 
and  Christ  (vi.  8). 


136  I  Corinthians 


Because  litigation  between  believing  brethren  is  a  de- 
frauding or  overreaching  of  a  brother  ;  a  wrong  testimony 
to  give  before  the  world  j  a  failure  to  recognize  the  body 
of  Christ ;  hurtful  to  oneself,  to  one's  brother,  to  the 
Church,  and  to  the  cause  of  Christ ;  a  confession  of  the 
weakness  of  the  Church  ;  and  an  insult  to  the  intelligence 
of  Christianity — it  is  therefore  an  unrighteous  and  un- 
christian action. 

We  do  well  to  understand  the  real  question  discussed 
in  this  section.  Is  it  a  question  of  litigation  per  se,  or  in 
itself  considered  ?  Is  it  wrong  for  a  Christian  to  appeal 
to  the  criminal  (not  the  civil)  courts  1  Are  government 
and  law  for  the  discipline  of  the  ungodly  of  divine  ordi- 
nation or  not  (Eomans  xiii.  1-10)  ?  Did  Paul  appeal  to 
the  law  for  protection  (Acts  xxv.  10-12,  21 ;  xxvi.  32)  ? 
Again,  is  it  wrong  for  a  believer  to  go  to  law  against  an 
unbeliever,  or  does  the  sin  consist  only  in  the  believer 
going  to  law  with  a  believer  1  Further,  how  much  weight 
is  to  be  attached  to  the  condition  of  Christianity  at  that 
time  and  to  the  fact  that  there  were  no  Christian  courts, 
as  contrasted  with  present  conditions  of  jurisprudence  ? 

5.  Christian  Liberty  Does  Not  Allow  License  in 
Such  Matters— Self-Judgment  (vi.  12-20).  Christian 
liberty  is  not  to  be  construed  as  license  (cf.  Eomans  vi. 
15-22).  The  use  of  the  body  for  purposes  of  immorality 
was  common  in  Corinth,  particularly  in  connection  with 
the  worship  of  heathen  gods,  thereby,  apparently,  re- 
ceiving the  sanction  of  religion.  "As  idolatry  lost  its 
superstitious  hold  upon  the  people,  the  shrines  more  and 
more  drew  their  vast  revenues  from  the  sanction  given  to 
immorality  behind  the  screen  of  religious  festival.  At 
those  of  Diana  at  Ephesus,  Adonis  at  Baalbek,  and 
Serapis  (Asires — Apis)  at  Alexandria,  there  were  men 
and  women  attached  to  the  shrine  called  Kaddism — de- 
voted ones  to  whom  vice  was  a  religious  vocation  and  sin 


Social  Purity  137 

became  an  act  of  honor  to  the  god.  The  early  Christian 
Church  declared  such  places  to  be  unfit  to  continue  on 
the  face  of  the  earth,  and  did  not  leave  one  stone  upon 
another"  (George  M.  Mackie).  The  Gnostic  theory  of 
the  evil  of  matter  also  led  to  similar  immoral  practices. 
It  is  also  very  probable  that  Paul's  doctrine  of  Christian 
liberty  was  so  misconstrued  as  to  give  license  for  ques- 
tionable moral  liberties.  It  is  evident  also  from  the  con- 
text that  gluttony  and  self-indulgence,  without  due  regard 
to  the  religious  scruples  of  the  brethren,  were  being  prac- 
ticed in  the  assembly.  The  Corinthians  seemed  to  have 
overlooked  the  fact  that  a  lawful  thing  may  become 
unlawful  if  abused  or  allowed  to  interfere  with  the 
Christian  life.  More  people  are  slain  by  the  wrong  use 
of  what  is  lawful  than  by  the  use  of  what  is  unlawful. 
More  people  die  from  overeating  than  from  poison. 

The  two  sins  here  referred  to  are  abuses  in  connection 
with  the  eating  of  meat  sacrificed  to  idols  (vi.  13,  14), 
and  fornication  (vi.  15-18).  The  sin  of  fornication — 
"that  sin  of  sins,  which  surrenders  the  body  to  another 
and  degrades  it  as  no  other  sin  can  do ;  that  sin  which 
debauches  the  body  when  it  ought  to  be  purest,  and  sinks 
lowest  that  which  should  be  highest — is  a  sin  not  only 
against  the  body  in  which  the  soul  dwells,  but  in  which 
the  Holy  Ghost  dwells.  We  become  like  that  with  which 
we  associate.     Association  is  assimilation." 

Diet  was  a  matter  without  the  body ;  but  fornication 
was  a  matter  of  the  body  itself. 

Physiology  has  often  been  used  to  sanction  vice,  but 
let  Christianity  lift  her  voice  and  maintain  that  only 
within  the  bonds  of  matrimony  is  legitimate  sexual  de- 
sire to  be  expressed. 

From  such  abuses  of  liberty  in  Christ  the  believer  has 
been  delivered  (vi.  10,  11).  The  liberty  of  the  believer 
is  Christian  liberty,  a  liberty  in  order  to  holiness  and 


138  I  Corinthians 


purity  of  both  soul  and  body.  To  think  otherwise  is  to 
fail  utterly  to  understand  the  freedom  of  Christ.  Both 
abuses  above  mentioned  are  incongruous  to  the  Christian 
because  of  his  intimate  relation  to  Christ :  ' '  He  that  is 
joined  to  the  Lord  is  one  body." 

Do  we  appreciate  the  religion  of  the  body  ?  Bought  at 
so  great  a  price,  inhabited  by  so  divine  a  guest,  set  apart 
by  so  noble  a  purpose — do  we  put  the  proper  emphasis 
upon  the  body?  "The  body  is  Christ's:  in  His  incar- 
nation He  assumed  it ;  in  His  life  He  honored  it ;  in  His 
death  He  redeemed  it."  It  would  be  dreadful  to  take  the 
body  of  the  Lord  and  put  it  to  immoral  purposes  (vi. 
15-17).  It  is  incongruous  because  the  body  of  the  Chris- 
tian belongs  to  Christ  by  the  right  of  redemptive  pur- 
chase. It  is  incongruous  because  the  Christian's  body  is 
the  temple  of  the  Holy  Spirit.  (Cf.  iii.  16,  17,  where  the 
Church  collectively  is  the  temple  of  the  Holy  Ghost, 
whereas  here  (vi.  19)  the  individual  believer  is  such  a 
temple. )  The  truth  here  emphasized  is  not  so  much  that 
the  body  of  the  believer  is  dedicated  to  the  service  of  the 
Holy  Spirit  as  that  the  Holy  Spirit  actually  dwells  within 
him  ;  he  is  not  only  the  temple  but  the  very  shrine  of  the 
Holy  Spirit.  The  believer  is  a  walking  temple  of  the 
Holy  Ghost.     This  is  an  argument  for  a  clean  body. 

It  is  incongruous,  finally,  for  a  body  with  such  a  des- 
tiny as  that  of  a  glorious  resurrection.  It  is  not  enough 
to  glorify  God  in  the  soul.  We  must  glorify  Him  in  the 
body  also.  The  body,  with  all  its  appetites  and  passions, 
must  be  kept  under  (cf.  ix.  26,  27).  Meats  and  the  stom- 
ach go  together,  for  one  was  made  for  the  other ;  but  the 
body  and  sensuality  do  not  go  together.  Meats  and  the 
stomach  both  will  some  day  be  destroyed,  but  the  body  will 
be  raised  from  the  dead.  Meats  and  the  stomach  are 
temporary ;  it  is  otherwise  with  the  body  and  soul  of  the 
Christian. 


Social  Purity  139 

All  things  are  lawful :  all  things  are  in  my  power,  but 
I  will  not  be  brought  under  the  power  of  any  (vi.  12). 
Christian  liberty  is  not  to  be  used  indiscriminately.  ' '  Ex- 
pedient." How  may  our  conduct  appear  before  God  ?  "Is 
this  that  I  propose  to  do  not  only  good  in  itself,  but  the 
best  thing  for  me  to  do  at  this  time  1  Can  I  do  this  to  the 
glory  of  God?  The  familiar  question,  Is  it  wrong  to  do 
this,  or  to  go  thither  ?  is  often  misleading  and  utterly  ir- 
relevant. The  answer  to  the  question  may  be  'No.' 
Then  the  fallacious  reasoning  follows  :  '  If  it  is  not  wrong, 
then  I  may  do  it  without  sin.'  Stop.  That  is  unsound 
logic.  A  thing  thoroughly  right  may  be  utterly  wrong. 
All  things  are  lawful,  but  all  things  are  not  expedient ; 
and  the  Christian  is  bound  by  every  obligation  to  do  that 
which  is  expedient  within  the  realm  of  the  lawful.  He 
must  do  that  which  is  best.  To  do  aught  less  is  sin. 
What  we  ought  to  do  and  what  we  may  lawfully  do  are 
two  very  different  things.  Many  things  are  in  our  power, 
but  are  not  for  our  good,  either  in  themselves  or  because 
of  the  special  circumstances  in  connection  therewith." 
All  things  are  lawful,  it  is  true  ;  but  what  things,  within 
the  limits  of  the  lawful,  are  expedient  and  profitable? 
Freedom  may  be  limited  by  moral  power— I  may,  but  I 
will  not ;  or  by  moral  advantage — it  is  not  expedient. 

The  body  has  a  destiny  so  exalted  that  it  should  not  be 
prostituted  by  being  put  to  base  uses  (vi.  14).  In  the 
Christian  the  bodily  appetites  are  elevated  and  purified  ; 
they  cease  to  be  mere  animal  instincts.  The  body  is  to 
be  a  fit  companion  and  habitation  for  the  spirit. 


IV 

Marital  Problems 

(Chapter  vii.) 

THIS  chapter  contains  the  answer  to  one  of  a  num- 
ber of  questions  propounded  to  the  apostle  by 
the  Corinthian  church  (cf.  vii.  25 ;  viii.  1 ; 
xii.  1 ;  xvi.  1),  and  deals  with  matters  pertaining  to  the 
subject  of  marriage  in  general.  It  is  reasonable  to  sup- 
pose that  the  discussion  of  this  question  had  some  relation 
to  the  sin  of  fornication  dealt  with  in  chapters  five  and 
six  (cf.  vii.  2  ;  also  pages  131,  132). 

In  the  consideration  of  this  chapter  one  must  remem- 
ber the  reaction  towards  asceticism  on  the  part  of  Chris- 
tians from  the  gross  immorality  of  paganism.  The  city 
of  Corinth  In  particular  was  noted  for  its  licensed  im- 
moral indulgences.  The  Christian's  attitude  is  that  of  a 
sanctified  and  separated  person,  yet  maintaining  freedom 
in  Christ  and  bound  by  no  law  of  philosophy  or  asceti- 
cism. We  must  remember,  too,  that  fornication  was  a 
part  of  heathen  worship,  and  hence  was  looked  upon  as 
consecrated  (see  page  136).  The  apostle  doubtless  has 
this  in  mind  when  he  insists  that  each  man  must  have  his 
own  wife  and  each  wife  her  own  husband.  Marital  con- 
sideration must  characterize  the  marital  state  (vii.  1,  2). 
I.  The  Unmarried  and  Married  State  Contrasted 
(vii.  1-17).  The  argument  of  the  apostle,  briefly  stated, 
is  as  follows :  Celibacy  is  good,  beautiful,  and  honorable 
for  those  who  can  assume  it.  Especially  was  such  a  state 
to  be  desired  because  of  the  peculiar  distressing  circum- 

140 


Marital  Problems  141 

stances  existing  at  the  time  the  apostle  wrote,  at  which 
time  the  Christians  were  suffering  extreme  persecution 
under  the  Eoman  Empire,  when  it  was  all  that  a  man 
could  do  to  take  care  of  himself,  much  less  a  wife  and 
children.  Verse  28  shows  that  Paul  is  dealing  with  the 
question  from  a  certain  standpoint:  "trouble  in  the 
flesh"  (of.  Lukexxi.  23). 

The  disadvantages  of  celibacy,  however,  may  be  greater 
than  the  disadvantages  of  marriage.  Many  servants  of 
God  have  found  their  cares  lightened  by  marriage  and 
found  themselves  able  to  do  better  work  for  God  when 
married.  It  was  the  peculiar  stress  of  that  particular 
time  that  led  Paul  to  speak  as  he  did.  Consequently 
this  injunction  (vii.  1)  may  not  be  of  unqualified  univer- 
sal application.  It  is  not  referred  to  again  in  any  of 
Paul's  epistles.  Celibacy  was  "  better  "  (vii.  38)  because 
of  the  existing  present  necessity. 

It  is  possible  for  a  man,  by  grace,  to  live  above  what 
is  even  lawful  and  honorable,  for  the  Lord's  sake,  and 
when  certain  existing  conditions  may  call  for  such  action 
(vii.  26  ;  cf.  Matthew  xix.  10-12).  But  good  as  celibacy 
is  for  some  people  under  certain  circumstances,  for  the 
majority  marriage  is  more  natural  and,  indeed,  may  be  a 
positive  duty.  As  a  general  rule,  marriage,  more  than 
celibacy,  tends  to  morality. 

We  are  not  to  understand  from  these  verses  that  Paul 
by  any  means  disparages  the  marriage  relationship.  He 
is  here  speaking  in  the  relative  not  the  absolute  sense 
(cf.  ix.  15  ;  Matthew  xv.  26 ;  Eomans  xiv.  21).  How 
could  Paul  speak  disparagingly  of  the  marriage  relation- 
ship here  when  in  other  of  his  epistles  he  enforces  its 
glory,  beauty,  and  divine  ordination  (cf.  Ephesians  v. 
24,  31,  32 ;  1  Timothy  ii.  11)  and  looks  upon  **  forbidding 
to  marry  "  as  a  sign  of  apostasy  (1  Timothy  iv.  3  ;  He- 
brews xiii.  4  ;  cf.  Daniel  xi.  37)  ? 


142  I  Corinthians 


Paul's  teaching  here  is  '*by  permission,  and  not  of 
commandment "  (vii.  6).  It  is  for  the  "good  by  reason 
of  the  present  distress  "  "  that  it  is  good  for  a  man  to  be 
as  he  is"  (vii.  26;  cf.  Luke  xxi.  23).  Paul  recognizes 
marriage  to  be  a  divine  institution  and  of  God's  ordain- 
ing and  the  divinely  appointed  means  for  the  propaga- 
tion of  the  race  (cf.  Genesis  i.  28  ;  ii.  18,  24).  Our  Lord 
Himself  graced  the  marriage  at  Oana  of  Galilee  by  His 
presence  (John  ii.  1,  2). 

Paul  here  recognizes  the  influence  of  local  conditions 
as  created  by  the  asceticism  and  antinomianism  of  Gnos- 
ticism and  heathenism.  Verse  5  seems  particularly 
aimed  at  the  asceticism  practiced  in  the  Corinthian 
church,  and  the  very  fact  that  Paul  urges  mutual  con- 
sideration and  temporal  separation  between  husband  and 
wife  (vii.  3-5)  indicates  that  marriage  is  more  natural 
and  in  accordance  with  the  divine  purpose. 

Paul's  expressions  "Yet  I  would  that  all  men  were 
even  as  I  myself"  and  "It  is  good  for  them  that  they 
abide  even  as  I"  (vii.  7,  8)  may  indicate  that  Paul  was 
married,  or  a  widower,  or  master  of  his  own  body  :  celi- 
bate, widower,  content,  or  master.  It  is  doubtful  if  the 
question  whether  Paul  was  a  widower  or  a  bachelor  can 
ever  be  settled  conclusively.  There  is  much  to  say  on 
both  sides  of  the  question.  Verse  9,  however,  throws 
some  light  on  the  subject. 

(a)  PauVs  Beference  to  Our  Lord's  Teaching  Regarding 
the  Marriage  Estate  (vii.  10-17,  39  ;  cf.  Eomans  vii.  1-7)  ; 
also  Our  Lords  Teaching  (Matthew  v.  31,  32  ;  xix.  3-12  ; 
Mark  x.  2-12;  Luke  xvi.  18).  Separation  between 
husband  and  wife  may  be  permitted  only  as  a  last  resort. 
It  would  seem  that  the  apostle  forbids  remarriage  during 
the  lifetime  of  either  partner,  death  alone  dissolving  the 
bond  (vii.  11,  39).  Separation  must  not  take  place,  how- 
ever, unless  every  effort  at  peace  has  failed.     Doubtless 


Marital  Problems  143 

the  apostle  bas  iu  mind  the  case  of  a  wife  who  had  been 
converted  to  Christianity  whose  husband  still  remained  a 
heathen,  or  of  a  husband  who  had  been  converted  and 
whose  wife  still  remained  a  heathen.  Incompatibility 
would,  of  course,  naturally  follow.  If  the  unconverted 
husband,  for  example,  should  determine  to  leave  the 
Christian  wife,  she  must  not  unnecessarily  worry  over 
that  matter  as  long  as  she  has  done  her  best  to  maintain 
peace  and  to  win  him  to  Christ.  The  same  would  be 
true  in  case  the  heathen  wife  left  the  Christian  husband. 
Verse  16  is  difficult  of  interpretation  :  "  For  how  kno west 
thou,  O  wife,  whether  thou  shalt  save  thy  husband  ?  or 
how  knowest  thou,  O  husband,  whether  thou  shalt  save 
thy  wife  ?  "  Some  commentators  take  it  as  a  reason  for 
separation,  thereby  implying  that  it  is  folly  for  the  Chris- 
tian to  remain  with  the  heathen  in  the  hope  of  convert- 
ing such.  Other  commentators  look  upon  this  verse  as  a 
reason  for  no  separation,  implying  the  probability  of  the 
heathen  wife  or  husband  being  won  by  the  conduct  of 
the  Christian  wife  or  husband. 

Of  course,  we  must  remember  the  peculiar  conditions 
existing  at  that  time  in  the  church  of  Corinth,  conditions 
which  do  not  exist  to-day  ;  and  our  application  of  the 
teaching  of  this  verse  to  the  present  time  must  be  gov- 
erned accordingly.  This  problem  would  be  more  acute 
in  heathen  lands,  where  a  wife  or  husband  is  converted 
from  heathenism  and  his  or  her  partner  remains  still  iu 
heathen  unbelief,  than  in  a  civilized  country  such  as 
ours,  where  such  a  contrast  in  religious  belief  and  super- 
stition can  hardly  be  said  to  exist.  The  advent  of  Chris- 
tianity into  the  heart  of  the  heathen  Corinthian  man  or 
woman  had  wrought  such  a  revolution  in  thought,  feel- 
ing, and  action  that  whatever  was  contrary  to  that  change 
was  immediately  cast  off.  Doubtless  some  of  the  Corin- 
thians were   applying   this  principle  to  the  marriage 


144  ^  Corinthians 


estate,  whicli,  of  course,  could  not  thus  easily  be  set 
aside.  No  unholy  marriage  alliance  should  be  entered 
into  J  but  if  it  has  been  entered  into,  it  should  not  be 
carelessly  dissolved. 

2.  Each  Should  Abide  in  His  or  Her  Own  Calling 
(vii.  18-24).  The  thought  of  the  preceding  section,  deal- 
ing as  it  does  with  contentment  in  one's  estate,  leads 
naturally  to  a  fuller  discussion  of  the  subject  (vii.  8-24). 
Some  of  the  Corinthian  believers  doubtless  felt  that  since 
the  advent  of  Christianity  into  their  lives,  revolutionizing 
as  it  had  done  their  entire  view  and  aspect  of  things, 
there  ought,  therefore,  to  be  a  change  in  matters  social, 
domestic,  and  economic  as  well  as  in  matters  pertaining 
to  the  spiritual  realm.  The  apostle  gives  instructions 
regarding  this  matter  in  these  verses.  The  slave,  for  ex- 
ample, must  remain  a  slave  until  properly  and  legiti- 
mately freed.  The  same  principle  is  then  applied  to  the 
various  relationships  of  life.  Of  course,  if  freedom  could 
rightfully  be  gained,  so  much  the  better.  What  the 
apostle  insists  on  is  that  unless  the  circumstances  in 
which  one  finds  himself  when  Christianity  enters  into  his 
life  be  sinful,  he  must  not  force  or  seek  by  undue  or  un- 
christian means  to  separate  himself  from  such  circum- 
stances. We  are  to  glorify  God  in  whatever  state  of  life 
conversion  may  find  us  until  in  His  providence  a  change 
is  brought  about.  Ko  restless  spirit  of  discontent  must 
characterize  the  life  of  the  Christian,  no  matter  in  how 
humble  a  sphere  that  life  may  be  expected  to  show  itself. 
All  legitimate  labor  is  honorable  in  the  sight  of  God,  and 
the  Christian  slave  is  Christ's  free  man.  The  gospel  is 
not  intended  to  unnecessarily  disturb  the  natural  relations 
of  life  (vii.  24 ;  Ephesians  vi.  5-9). 

3.  Advice  Concerning  Virgins  and  Widows  (vii. 
25-40).  What  the  apostle  means  by  the  statement  of 
verse  25 — "Now  concerning  virgins  I  have  no  command- 


Marital  Problems  145 

ment  of  the  Lord :  yet  I  give  my  j  udgment,  as  one  that  hath 
obtained  mercy  of  the  Lord  to  be  faithful " — is  that  he 
does  not  know  of  any  specific  direction  given  by  Christ 
regarding  the  matter  with  which  he  is  now  dealing.  His 
words,  being  qualified  as  they  are  by  the  expression  of 
verse  26 — "Because  of  the  present  distress," — show  that 
what  he  had  to  say  was  but  a  temporary  necessity  and 
not  an  absolute  rule  (vii.  27).  This  is  further  corrobo- 
rated by  verse  28,  which  shows  that  Paul  is  dealing  with 
the  question  from  a  certain  standpoint,  namely,  saving 
"trouble  in  the  flesh "  (cf.  Luke  xxi.  23).  It  was  better 
then,  at  that  time,  for  a  young  woman  to  remain  unmarried 
because  of  the  existing  distressing  circumstances  (cf.  vii. 
29-35 ;  yet  compare  Paul's  exhortation  in  1  Timothy  iv. 
3  ;  V.  14  and  Titus  ii.  4).  We  repeat,  however,  that  the 
disadvantages  of  celibacy  may  be  greater  than  the  disad- 
vantages of  marriage  (vii.  33),  and  that  many  servants  of 
God  have  found  their  cares  lightened  by  marriage  and 
found  themselves  able  to  do  better  work  for  God  when 
married.  It  was  the  peculiar  stress  of  the  then  present 
time  that  led  Paul  to  speak  as  he  did.  Consequently  this 
is  not  of  universal  application.  It  is  not  referred  to  again 
in  any  of  Paul's  epistles. 

Paul's  expression  in  the  fortieth  verse  is  best  under- 
stood when  we  remember  that  he  is  contrasting  himself 
with  some  other  teachers  who  claimed  to  have  the  Spirit 
of  God.  Therefore  he  says,  "  I  think  that  I  also  have  the 
Spirit  of  God."  The  word  "think"  does  not  imply 
doubt,  but  absolute  certainty. 


Christian  Liberty 

(viii.  1-xi.  1) 

THE  question  discussed  in  these  chapters  is  one 
which  had  been  raised  in  connection  with  the 
eating  of  meats  which,  after  being  offered  in 
sacrifice  to  idols,  were  sold  in  the  market-place,  or 
shambles  (x.  25),  or  partaken  of  at  the  feasts  given  to 
the  public  in  connection  with  the  services  in  idol  temples 
(cf.  Acts  XV.  29). 

Two  attitudes  towards  the  question  are  dealt  with  :  that 
of  the  weak  brother  who,  still  looking  upon  an  idol  as 
somewhat  of  a  reality,  was  not  able  to  eat  of  meat  that 
had  been  offered  in  sacrifice  to  idols  without  in  some  way 
feeling  that  he  was  identifying  himself  with  the  idol  and 
its  worship  ;  that  of  the  strong  brother  who  knew  that  an 
idol  was  nothing  and  that  there  was  but  one  God  in  the 
world,  and  that,  therefore,  there  need  be  no  conscientious 
scruples  with  regard  to  eating  meat  that  had  been  offered 
in  sacrifice  to  idols. 

I.  The  General  Aspect  of  the  Case  Stated  (chap, 
viii.).  Verses  1  and  2  are  introductory  and  aimed  at 
those  who  boast  of  a  superior  spiritual  illumination  which 
makes  them  superior  in  knowledge  over  other  so-called 
weaker  brethren  (viii.  1,  2,  7,  10,  11 ;  cf  iii.  18-20 ; 
X.  15  ;  xiii.  8,  9, 12  ;  1  Timothy  vi.  3,  4).  But  no  knowl- 
edge is  worthy  of  being  called  true  knowledge  that  does 
not  edify  and  build  up,  but  rather  destroys  faith.  Eeally 
speaking,  love  is  knowledge.  Mere  knowledge  puffs  up ; 
love  builds  up. 

(a)    It  is  Admitted  That  to  Partake  of  Meat  Offered  in 

146 


Christian  Liberty  147 

Sacrifice  to  Idols  is  Not  in  Itself  Sinful,  Particularly  When 
it  is  Recognized  That  an  Idol  is  Nothing  and  That  There  is 
but  One  God  (viii.  3-7). 

(b)  But  this  Knowledge  and  Conviction  with  Regard  to 
Idols  is  Not  Shared  Alike  by  All,  and  Therefore  it  is  the 
Privilege,  if  Not  the  Duty,  of  the  Strong  to  Give  up  the  Indul- 
gence of  Their  Rights  for  the  Sake  of  the  Weak  (viii.  8,  9). 
The  mere  eating  of  meat  which  had  been  offered  in  sacri- 
fice to  idols  was  not,  in  itself,  either  good  or  bad,  and  did 
not  affect  a  man's  standing  before  God  (viii.  4-8).  This 
fact,  however,  was  not  generally  recognized  (viii.  7).  To 
some  weak  Christians  it  was  a  sin  against  God,  and  was 
regarded  as  actually  affecting  a  man's  standing  before 
God  (viii.  8-10).  This  conscientious  scruple  of  the  weak 
brother  must  be  respected.  If  Christ  loved  such  an  one 
enough  to  die  for  him,  surely  the  strong  ought  to  be  will- 
ing to  deny  himself  of  meat  or  drink  for  the  sake  of  the 
weak  brother  (viii.  10-12).  At  any  rate,  that  is  the  posi- 
tion and  practice  of  Paul  himself,  to  whom  to  do  even  a 
lawful  thing,  if  it  injure  his  brother,  is  a  sin  (viii.  13 ; 
cf.  James  iv.  17).  As  soon  as  our  rights  become  a  hin- 
drance to  the  spiritual  progress  of  those  whose  consciences 
are  tender  and  scrupulous,  then  those  rights  become  sinful 
if  indulged  in.  Our  liberty  may  ruin  a  brother  in  Christ. 
All  things  are  indeed  lawful,  but  all  things  are  not  ex- 
pedient (vi.  12-14  ;  X.  23-33).     Read  carefully  viii.  8-13. 

2.  The  General  Principle  of  Self-Denial  (viii.  13 ; 
cf.  vi.  12-14)  Further  Illustrated  in  the  Life  of  the 
Apostle  Himself  (ix.  1-10  ;  cf.  x.  23-33).  The  Apostle 
Paul  seems  to  have  in  mind  two  great  objections  offered 
by  the  Corinthians  why  they  need  not  surrender  their 
lawful  rights  for  the  sake  of  the  conscientious  scruples  of 
the  weak :  first,  a  seeming  unwillingness  to  surrender 
their  rights ;  and,  second,  a  seeming  unwillingness  to 
surrender  the  gratification  of  their  appetite. 


148  I  Corinthians 


(a)    An  Unwillingness  to  Surrender  Their  Bights  (chap. 

•ix.). 

First,  Paul  claims  certain  rights  in  connection  with  his 
support  by  the  churches  while  serving  them  (ix.  1-18). 
These  rights  (cf.  ix.  4,  5,  6,  12,  15, 18)  he  had  gladly  sur- 
rendered for  the  sake  of  the  gospel.  The  laborer  is 
worthy  of  his  hire.  The  vineyard  dresser  is  entitled  to 
the  fruit  of  the  vineyard  in  which  he  has  spent  so  much 
labor.  The  shepherd  is  entitled  to  the  wool  and  milk  of 
the  flock.  The  oxen  are  not  to  be  muzzled  while  they 
are  treading  out  the  corn.  The  priest  who  ministers  at 
the  altar  partakes  of  the  holy  food.  So  Paul  has  "  rights  " 
to  temporal  support  from  those  to  whom  he  ministers  in 
spiritual  things,  but  he  has  never  claimed  them  (ix.  12, 
15,  18). 

Second,  Paul  asserts  that  he  not  only  has  waived  all 
these  rights  but  has  gone  so  far  for  the  gospel's  sake  as 
to  put  himself  under  restrictions  and  limitations  which 
clearly  amount  to  a  virtual  abridgment  of  his  rights  and 
liberty.  To  the  strong  he  became  strong ;  to  the  weak, 
as  weak ;  to  those  of  tender  conscience,  sympathetic  and 
self-denying.  He  sought  the  welfare  of  all  by  adapting 
himself  to  their  condition,  always,  of  course,  recognizing 
that  he  was  first  of  all  responsible  to  Christ  (ix.  19-23). 

Third,  such  an  example  as  the  apostle  sets  is  worthy  of 
emulation  on  the  part  of  all  believers  who,  together  with 
him,  are  running  the  race  of  life  for  an  incorruptible 
crown  (ix.  24-27).  To  sacrifice  all  things  that  would  dis- 
qualify him  for  success  in  this  great  race,  in  which  we  all 
are  entered  and  are  striving  for  mastery,  is  the  purpose 
of  the  great  apostle.  Such  a  purpose  will  not  be  over- 
looked by  the  great  Umpire  in  the  great  day  of  awards 
(ix.  24-27).  Such  self-denial  is  absolutely  necessary  in 
order  to  success  in  service  and  approval  in  the  day  of 
awards. 


Christian  Liberty  149 

(6)  An  Unwillingness  to  Curb  Bodily  Ajypetites  and  Pas- 
sions for'  tJie  Sake  of  Others  (x.  1-22).  There  is  always 
danger  in  refusing  to  deny  oneself  for  higher  causes.  The 
children  of  Israel  furnish  a  notable  example  (x.  1-5). 
To  murmur  at  God's  restrictions  is  to  perish  as  Israel 
perished.  Indeed,  the  case  of  the  Israelites  and  the 
Corinthians  is  very  similar — a  case  of  eating,  drinking, 
and  dancing  in  connection  with  idolatrous  worship  (x. 
6-10 ;  cf.  viii.  13 ;  Exodus  xxxii.  6).  The  very  things 
the  Corinthians  saw  no  harm  in — viz.,  eating  and  drink- 
ing (cf.  viii.  13) — were  the  very  things  which  led  to 
Israel's  ruin  (cf.  Exodus  xxxii.  6).  Where  others  have 
fallen,  we  need  to  take  warning.  There  is  no  need  to  thus 
fall  (x.  13),  but  care  is  needed  lest  we  do  fall  (x.  12). 
The  Corinthians,  no  more  than  the  Israelites,  should 
tempt  God  by  seeing  how  close  they  can  come  to  idolatry 
and  its  attending  ceremonies  without  being  contaminated 
and  sinning  thereby.  Israel  tried  it  and  failed ;  would 
the  Corinthians  do  better?  Israel's  history  is  recorded 
for  our  benefit  (x.  11 ;  cf.  Romans  iv.  23,  24 ;  xv.  4). 
Flee  idolatry — run  as  far  away  from  it  as  you  can ;  this 
is  the  lesson  of  these  verses. 

Further,  there  is  a  sense  in  which  partaking  of  idola- 
trous feasts  indicates  to  some  extent  at  least  a  communion 
with  idols  or  demons.  But  no  true  believer  will  want — 
will  ever  try  to  make  consistent  a  communion  with 
demons  at  their  tables  and  a  communion  with  Christ  at 
His  table  (the  Lord's  Supper).  We  cannot  have  fellow- 
ship with  demons  and  with  our  Lord  (x.  14-22).  That 
eating  meat  offered  to  idols  is  identified  with  the  idols  is 
enforced  by  the  illustration  of  the  Jewish  priest  partak- 
ing of  the  sacred  food  (x.  18).  The  whole  thing  is  there- 
fore absurd  and  insulting  to  God. 

3.  The  Summing  Up  of  the  Argument  (x.  23-xi.  1 ; 
cf.  Eomans  xiv.).    The  final  test  of  conduct  after  all  is 


i^o  I  Corinthians 


not :  Is  this  thing  lawful  ?  Is  it  sinful  in  itself  consid- 
ered ?  Is  it  right  as  far  as  my  own  conscience  and  God 
are  concerned  (cf.  Eomans  xiv.  22,  23)  ?  There  is  a  far 
higher  test :  Is  this  thing  profitable  ?  Will  it  count  for  the 
building  up  of  the  body  of  Christ  ?  Is  it  expedient  and 
profitable?  Inasmuch  as  my  conduct  must  be  observed 
by  others,  is  it  such  as  will  tend  to  help  or  hinder  the 
cause  of  Christ  in  the  world  ?  Even  a  lawful  thing  may 
become  a  stumbling-block  and  lead  others  into  sin.  A 
course  of  action  may  be  right  in  one's  own  sight  and  may 
be  followed  with  a  clear  conscience  before  God  so  far  as 
oneself  is  concerned.  Such  conduct  is  not  in  itself  sin 
(cf.  Eomaus  xiv.  22,  23).  But  if  that  conduct,  observed 
as  it  will  be  by  others,  seriously  affects  others  and  leads 
them  into  sin;  then  that  thing,  'lawful"  for  oneself, 
becomes  a  stumbling-block  and  an  occasion  of  sin  to  an- 
other whose  conscience  may  be  weak  (x.  25,  27,  28,  29), 
and  is  neither  ''  expedient"  nor  ''  profitable "  for  others, 
even  though  ** lawful"  for  oneself. 

The  great  law  that  should  control  the  believer's  con- 
duct is  not  the  "lawful"  for  himself  but  the  ** profit- 
able "  and  "edifying  "  for  others.  No  true  Christian  will 
live  for  himself;  he  will  live  for  others.  This  is  the 
Christian  ideal ;  "  it  is  mine  ;  it  was  Christ's,"  says  Paul 
(x.  33-xi.  1). 

To  repeat  again  what  was  said  in  connection  with 
Eomaus  xiv.  : 

"All  things  are  lawful;  all  things  are  in  my  power, 
but  I  will  not  be  brought  under  the  power  of  any " 
(vi.  12).  Christian  liberty  is  not  to  be  used  indiscrimi- 
nately. "Expedient."  How  may  our  conduct  appear 
before  God  ?  "Is  this  that  I  propose  to  do  not  only  good 
in  itself,  but  the  best  thing  for  me  to  do  at  this  time? 
Can  I  do  this  to  the  glory  of  God  ?  The  familiar  ques- 
tion, Is  it  wrong  to  do  this,  or  to  go  thither  ?  is  often 


Christian  Liberty  151 


misleading  and  utterly  irrelevant.  The  answer  to  the 
question  may  be  'No.'  Then  the  fallacious  reasoning 
follows :  '  If  it  is  not  wrong,  then  I  may  do  it  without 
sin.'  Stop.  That  is  unsouud  logic.  A  thing  thoroughly 
right  may  be  utterly  wrong.  All  things  are  lawful,  but 
all  things  are  not  expedient ;  and  the  Christian  is  bound 
by  every  obligation  to  do  that  which  is  expedient  within 
the  realm  of  the  lawful.  He  must  do  that  which  is  best 
To  do  aught  less  is  sin.  What  we  ought  to  do  and  what 
we  may  lawfully  do  are  two  very  different  things.  Many 
things  are  in  our  power,  but  are  not  for  our  good,  either 
in  themselves  or  because  of  the  special  circumstances  in 
connection  therewith. "  All  things  are  lawful,  it  is  true  ; 
but  what  things,  within  the  limits  of  the  lawful,  are  ex- 
pedient and  profitable?  Freedom  may  be  limited  by 
moral  power — I  may,  but  I  will  not ;  or  by  moral  advan- 
tage— it  is  not  expedient. 

''All  things  are  lawful  "  seemed  to  be  a  slogan  in  the 
early  Church.  It  was  probably  a  favorite  saying  of  Paul's 
and  was  being  misunderstood  and  abused.  Christian  lib- 
erty is  limited  by  Christian  expediency.  "Ideally,  of 
course,  'all  things  are  lawful'  ;  but  in  this  unideal  world 
such  privileges  may  be  rightly  abridged,  for  life  is  a  dis- 
cipline, and  also  lest  offence  should  be  caused.  No  man, 
certainly  no  Christian,  liveth  to  himself.  Freedom  to 
the  Christian  is  not  an  end  ;  it  is  a  means.  If  my  lib- 
erty and  freedom  could  not  be  abridged  for  sufficient 
cause,  then  that  liberty  and  freedom  would  be  tyranny 
and  bondage." 


Yl 

Church  Decorum — Abuses  in  Connection 

With  Public  Worship 

(xL  2-S4) 

I.    Unveiled  Women  at  Worship  (xi.  2-16). 

IN  discussing  the  question  of  the  place  o^  woman  in 
the  church  as  described  in  this  chapter,  we  should 
remember  the  circumstances  under  which  the  words 
were  written,  the  customs  of  the  time,  the  place  that 
woman  held  in  the  system  of  existing  things,  and  the 
threatened  disruption  of  the  unity  of  the  church  in  con- 
nection with  the  spiritual  gifts,  such  as  that  of  ''proph- 
ecy," and  "tongues,"  bestowed  upon  the  Corinthian 
believers. 

The  question  here  discussed  is  not  the  inferiority  of 
woman,  nor  is  it  the  possibility  of  her  being  the  recipient 
of  spiritual  gifts  equally  with  man.  It  is  a  question 
dealing  altogether  with  the  legitimate  sphere  for  the 
manifestation  of  such  gifts  when  possessed  by  woman. 
There  is  a  womanly  mode  and  womanly  sphere  for  the 
exercise  of  spiritual  gifts. 

There  can  be  no  clear  understanding  of  the  apostle's 
argument  without  recalling  the  tremendous  awakening 
of  womanhood  that  took  place  in  connection  with  her  ac- 
ceptance of  Christianity.  The  Christian  woman  was 
given  a  place  not  before  held  by  any  of  her  sex.  Did  not 
the  Holy  Spirit  dwell  in  the  believing  woman  as  well  as 
in  the  believing  man?    Was  not  the  woman,  equally 

152 


Church  Decorum  153 

witli  the  man,  a  recipient  of  spiritual  blessings  and  gifts 
(Joel  ii.  28-32;  Acts  ii.  17,  18)?  Was  there  not,  as  far 
as  spiritual  things  were  concerned,  an  independence  of 
man  altogether?  It  would  be  quite  natural,  therefore, 
for  woman,  realizing  that  she  was  not  dependent  upon 
man  for  these  spiritual  gifts,  to  ask  herself  why  she 
should  be  inferior  to  him  in  other  respects.  Why  should 
she  continue  to  wear  the  veil,  a  symbol  of  her  subordina- 
tion to  man  ?  Why  not  cast  it  off  altogether  and  thus 
assert  her  equality  with  man  ?  So  we  see  that  it  is  not 
so  much  a  matter  of  change  in  attire  as  a  change  in  views 
on  the  part  of  woman  Paul  is  here  dealing  with.  It  is  a 
matter  pertaining  to  the  sphere  of  woman's  activity. 
Should  it  remain  as  it  had  been — private  ?  Or  should  it 
be  public  in  its  nature  ?  Should  woman  continue  to  do 
as  she  had  done  for  centuries, — "take  the  veil  " — thus 
signifying  that  she  was  queen  of  the  home  f  Or  should 
she  cast  off  the  veil,  thereby  entering  the  public  arena ; 
and  thus  claim  equality  with  man  ?  Is  it  true  that  the 
man's  place  is  to  serve  the  state,  and  the  woman's  to 
serve  the  man  %  All  these  circumstances  must  be  borne 
in  mind  in  seeking  to  interpret  the  contents  of  this  chapter 
and  to  correctly  understand  the  apostle's  declaration  re- 
garding the  place  of  woman  in  connection  with  public 
worship. 

(a)  The  Case  Stated  (xi.  2,  3).  "Now  I  praise  you, 
brethren,  that  ye  remember  me  in  all  things,  and  keep 
the  ordinances,  as  I  delivered  them  to  you.  But  I  would 
have  you  know  that  the  head  of  every  man  is  Christ ; 
and  the  head  of  the  woman  is  the  man  ;  and  the  head  of 
Christ  is  God." 

(&)  The  Essential  Principles  Set  Forth  (xi.  4-7).  In 
dealing  with  this  very  important  matter,  Paul  engages 
himself  with  fundamental  principles  rather  than  with 
petty  rules.     He  stoutly  maintains  that  order  and  subor- 


1^4  I  Corinthians 


diuation  pervade  the  universe  and  are  of  God's  ordaining. 
The  head  of  woman  is  man ;  the  head  of  man  is  Christ ; 
the  Head  of  Christ  is  God  (ver.  3).  Any  inversion  of  this 
order  and  arrangement  cannot  but  bring  chaos  and  cause  a 
disarrangement  in  the  divine  plan  and  order  of  things. 
The  head  of  the  body  is  that  on  which  the  body  is  de- 
pendent and  to  which  it  is  subordinate  (vers.  4-7). 

(c)  This  is  the  Truth  Clearly  and  Distinctly  Taught  in 
the  Order  of  the  Creation  of  Adam  and  Eve  (xi.  8,  9). 
Man,  not  woman,  is  the  glory  of  God.  A  woman  is  to 
find  her  highest  glory  in  the  glorification  of  father  or 
husband.  No  mother  or  wife  should  consider  that  she 
has  lost  her  dignity  in  glorifying  father  or  husband.  Just 
as  Christ  glorified  God,  just  as  man's  duty  is  to  glorify 
Christ,  so  woman's  duty  is  to  glorify  the  man.  Nor 
should  man  forget  in  this  connection  that  it  is  his  duty 
to  approximate  The  Man,  the  Lord  Jesus  Christ,  in  life 
and  character,  so  that  the  woman  may  have  a  father,  hus- 
band, son  in  whom  she  may  justly  glory. 

(d)  It  is  Also  According  to  the  Natural  Order  of  Things 
Cxi.  14,15).  "Woman's  shorter  stature,  slighter  frame, 
higher  and  gentler  pitch  of  voice,  more  graceful  move- 
ments"— all  indicate  that  her  sphere  is  to  be  private 
rather  than  public.  This  was  particularly  true  in  oriental 
countries,  where  the  veil  was  worn  as  the  symbol  of 
modesty,  subjection,  and  subordination,  indicating  (as  it 
does  to-day  when  the  bride  wears  the  veil,  even  though 
she  may  not  know  its  significance)  that  woman's  sphere 
is  the  home.  For  a  woman,  therefore,  to  renounce  the 
veil  would  be  the  equivalent  to  disclaiming  modesty  and 
refusing  to  recognize  the  divinely  ordained  subordination 
to  the  husband  or  father  (Ephesians  v.  22,  23 ;  1  Peter 
iii.  1).  Does  not  the  fact  that  woman  has  long  hair, 
which,  in  a  sense,  is  nature's  veil,  corroborate  the  lesson 
the  apostle  is  teaching  ?    It  is  as  if  the  apostle  said,  If  a 


Church  Decorum  155" 

woman  refuses  to  be  veiled,  then  let  her  fling  away 
nature's  sign — let  her  cut  her  hair  and  become  con- 
sistently masculine. 

(e)  It  is  Contrary  Also  to  the  Sense  of  Propriety  (xL 
13-15).  "Judge  in  yourselves:  is  it  comely  that  a 
woman  pray  unto  God  uncovered  ?  Doth  not  even  nature 
itself  teach  you  that,  if  a  man  have  long  hair,  it  is  a 
shame  unto  him  ?  But  if  a  woman  have  long  hair,  it 
is  a  glory  to  her ;  for  her  hair  is  given  her  for  a  cover- 
ing." 

(/)  It  is  Contrary  to  Universal  Christian  Practice 
(xi.  16).  "But  if  any  man  seem  to  be  contentious,  we 
have  no  such  custom,  aeither  the  churches  of  God." 
The  Corinthian  church,  which  was  in  a  particularly 
favored  sense  the  recipient  of  many  spiritual  gifts,  seems 
to  have  been  guilty,  more  than  other  churches,  in  the 
abuse  of  these  gifts.  Such  ostentatious  display  as  mani- 
fested by  the  women  of  the  church  at  Corinth  did  not  ex- 
ist in  the  other  Christian  assemblies. 

(g)  It  Must  Be  Borne  in  Mind,  in  View  of  all  That  Has 
Been  Said,  That  There  is  Equality  in  Mutual  Dependence 
and  Spiritual  Blessings  (xi.  10,  11).  The  social  subordina- 
tion of  woman  is  not  at  all  inconsistent  with  her  personal 
equality  with  man.  In  her  relation  to  Christ,  woman, 
like  man,  can  come  directly  to  God.  In  her  relation  to 
the  world,  she  manifests  herself  through  her  husband  and 
children.  She  is  thus  equal  with  man  in  the  greater 
thing  in  life — her  relation  to  God  ;  she  is  dependent  and 
subordinate  to  man  in  the  lesser — her  relation  to  the 
world. 

Of  course,  even  among  men,  where  we  are  taught  the 
equality  of  all  men,  we  find  subordination  amid  equality. 
"When  woman  appears  before  Christ  in  private  worship, 
she  is  equal  to  the  man  ;  when  she  appears  in  public,  she 
has  social  relations  and  is  subordinate  to  father  and  hus- 


1^6  I  Corinthians 


band.  A  woman's  relation  to  Christ  does  not  dissolve 
her  relation  to  society.  (See  notes  on  1  Corinthians  xiv. 
34,  and  compare  1  Timothy  ii.  12.) 

2.  Abuses  in  Connection  with  the  Lord's  Supper 
(xi.  17-34).  In  order  that  we  may  properly  appreciate 
the  abuses  here  reprimanded  by  the  apostle,  we  must  un- 
derstand the  conditions  that  surrounded  the  observance 
of  the  Lord's  Supper  in  the  primitive  church,  and  par- 
ticularly in  the  church  at  Corinth.  The  observance  of 
the  Lord's  Supper  proper  was  preceded  by  what  is  known 
as  the  Agape,  or  love-feast,  a  feast  made  up  of  contribu- 
tions of  food  and  drink  participated  in  by  all  present 
without  regard  to  rank,  age,  or  condition.  The  poor  and 
the  rich,  the  high  and  the  low,  the  bond  and  the  free — 
all  alike  partook  equally  of  the  provisions  of  this  love- 
feast. 

The  Agape,  even  as  the  Lord's  Supper,  took  place  in 
the  homes  of  the  church  members  (Acts  ii.  46)  or  perhaps 
later  in  some  specially  selected  place  of  worship  (''in  the 
church,"  xi.  18,  22).  It  was  celebrated,  it  would  seem, 
at  least  in  the  early  days  of  the  apostolic  church,  "  daily  " 
(Acts  ii.  46)  ;  yet,  as  we  get  farther  away  from  Pentecost, 
it  would  seem  as  though  the  practice  of  ' '  breaking  bread  " 
on  ' '  the  first  day  of  the  week  "  was  adopted  by  the  church 
(cf.  Acts  XX.  7  ;  1  Corinthians  xvi.  2). 

The  teaching  concerning  the  Lord's  Supper  as  here  set 
forth,  Paul  claims,  was  specially  revealed  to  him,  and 
that  which  he  had  received,  that  he  transmitted.  A  com- 
parison between  this  account  of  the  institution  of  the 
Lord's  Supper  and  that  narrated  in  Matthew,  Mark,  and 
Luke  shows  them  to  be  wonderfully  harmonious  and  thus 
truthfully  corroborative. 

(a)     The  Watm-e  of  the  Lord' s  Sapper  (x\.  17-26). 

First.  It  is  a  memorial.  It  is  observed  in  remembrance 
of  Christ.     It  reminds  the  believer  of  the  fact  that  Christ's 


Church  Decorum  i^y 

body  was  broken  aud  His  blood  shed  for  his  sius,  and 
that  at  the  basis  of  all  God's  dealings  with  him  lies  the 
great  redemptive  fact  of  the  Cross. 

Second.  It  is  a  feast— a  feeding  of  the  soul  on  Christ, 
the  true  and  living  Bread  from  heaven.  The  soul,  not 
the  stomach,  is  satisfied  at  this  feast.  The  Corinthians 
were  in  danger  of  forgetting  this  fact  and  were  making 
the  Christian  feast  almost  like  the  Greek  feast :  a  thing 
of  eating,  drinking,  riot,  and  wantonness. 

Third.  It  was  a  fact  of  prophecy.  It  looked  forward 
to  the  time  of  Christ's  coming  again.  "Till  he  come" 
— they  were  to  thus  remember  Him.  The  table  of  the 
Lord  proclaims  the  second  coming,  even  though  the 
pulpit  is  ofttimes  silent  with  regard  to  it.  The  Lord's 
Supper  is  a  **  pledge  "  and  "  earnest  "  of  that  coming. 

Fourth.  It  called  for  faith  on  the  part  of  the  partici- 
pant. ''For  you"  and  "for  the  remission  of  sins" — 
these  words  call  for  the  appropriation  of  faith.  Only 
thus  does  this  Supper  of  our  Lord  become  an  extraordi- 
nary meal. 

Fifth.  It  is  an  act  of  manifest  obedience  on  the  part 
of  the  believer  to  the  command  of  Christ :  "  If  ye  love 
me,  ye  will  keep  my  commandments"  (John  xiv. 
15,  E.  v.).  Carelessness  and  failure  in  the  matter  of 
observing  the  Lord's  Supper  is  manifest  disobedience. 
It  is  a  refusal  to  "  remember"  Him,  and  that  is  a  serious 
neglect  for  the  child  of  God, 

Sixth.  It  is  a  demonstration  of  love  to  and  union 
among  the  brethren.  No  class  distinctions  were  to  be 
recognized  at  this  supper.  Eich  and  poor,  high  and  low, 
bond  and  free,  man  and  woman — all  were  equal  and  were 
to  share  alike.  This  would  be  a  convincing  argument 
for  Christianity  before  the  world  (John  xiii.  34,  35  ; 
XV.  17).  The  abuse  of  this  relation  of  brotherly  love  was 
bringing  shame  upon  the  name  of  Christ  and  His  Church 


l^jS  I  Corinthians 


(xi.   17-22),  and  dire  punishment  upon  those  guilty  of 
such  misconduct  (xi.  30-34). 

(&)  Our  Duty  in  View  of  Farticlpation  i)i  the  Lord's 
Supper  (xi.  27-34).  Our  duty  is  briefly  summed  up  in 
the  words  "  Let  a  man  examine  himself  and  so  let  him 
eat  of  the  bread  and  drink  of  the  cup  "  (xi.  28).  A  man 
should  examine  himself  in  the  light  of  Sinai.  The  law 
was  given  to  show  the  exceeding  sinfulness  of  sin.  He 
should  ask,  ''  Am  I  breaking  any  of  God's  known  com- 
mands?" 

Then  he  should  examine  himself  in  the  light  of  Cal- 
vary :  Do  I  bring,  have  I  brought  my  sins  to  Jesus,  the 
Lamb  of  God  ?  Have  I  accepted  Him  as  my  Saviour,  my 
Justifier,  my  Eedeemer  I  Have  I  accepted  the  great  truth 
that  His  body  was  broken  for  me  and  that  His  blood  was 
shed  for  the  remission  of  my  sins  ? 

Then  we  should  examine  ourselves  in  the  light  of 
Olivet :  Are  we  living  the  risen,  ascended,  victorious  life 
in  Christ  ?  Are  we  earnestly  seeking  the  things  that  are 
above  ?  Are  we  being  delivered  from  the  power  and  do- 
minion of  sin  as  we  have  from  its  guilt  1  Are  we  ear- 
nestly looking  for  the  day  when  "His  feet  shall  stand 
upon  the  Mount  of  Olives"?  Are  we  commemorating 
His  death  "  till  He  come  "  ? 

To  partake  of  the  Lord's  Supper  without  having  thus 
examined  ourselves  is  to  do  with  the  spiritual  body  of 
Christ  what  the  Jews  did  with  His  physical  body  (xi.  29). 

In  the  matter  of  self-examination  in  connection  with 
the  partaking  of  the  Lord's  Supper,  one  must  be  very 
careful  lest  he  indulge  too  much  in  introspection  looking 
for  faults  and  sins,  and  so  become  so  discouraged  as  to 
consider  himself  totally  unfit  to  partake  of  the  sacrament 
and  thereby  be  deprived  of  the  blessing  derived  from 
being  a  partaker  of  the  body  and  blood  of  the  Lord. 

We  are  to  look  for  the  good,  for  the  faith  that  is  within 


Church  Decorum  159 

us.  The  words  of  tne  Apostle  Paul  iu  2  Corinthians 
xlii.  5  are  very  instructive  in  this  connection  :  "  Examine 
yourselves,  whether  ye  be  in  the  faith  :  prove  your  own 
selves."  The  word  "examine"  in  this  verse  has  refer- 
ence to  looking  for  good  and  finding  it.  Let  us  look  for 
the  things  which  God  hath  wrought  within  us — the  faith, 
grace,  love,  and  be  encouraged  thereby. 

(c)  The  Chastisements  for  Abuses  in  Connection  with  the 
Lord's  Supper  (xi.  30-34).  Failure  to  judge  one's  sins 
brings  the  discipline  of  God  upon  that  life.  Sickness, 
while  not  always  a  direct  punishment  for  sin  (cf.  John 
ix.  1-3),  ofttimes  is  such  a  messenger  of  God  (xi.  30-32  ; 
cf.  V.  5  ;  John  v.  14 ;  James  v.  13-16  ;  Hebrews  xii. 
6-13).  One  must  make  his  choice  between  self-judgment 
and  divine  discipline  as  manifested  in  mild  affliction 
("weak"),  severer  punishment  ("sickly"),  or  even 
death  ("  sleep  ").  Here  is  a  reason  for  the  illness,  afflic- 
tion, and  death  of  some  of  God's  people.  We  are  some- 
times wrong  in  failing  to  see  this  great  truth  in  God's 
dealings  with  the  believer.  God  would  not  have  His 
children  condemned  with  the  world  ;  yet  sin  cannot  go 
unpunished.  For  this  reason  the  judgment  of  God 
against  the  believer's  sin  is  meted  out  to  him  in  this  life. 
Happy  is  the  child  of  God  who  sees  the  purpose  of  such 
affliction  and  repents,  confesses,  and  forsakes  his  sin  ; 
and  so  the  prayer  of  faith  saves  the  sick  (James  v.  15). 
Have  we  any  hidden,  unconfessed,  unforsaken  sin  in  our 
lives  ?    Look  out ;  there's  grave  danger  ahead. 


VII 

Spiritual  Gifts — Their  Use  and  Abuse 

{Chapters  xii.-xiv.) 

WE  must  not  be  surprised  to  find  the  need  of  in- 
struction in  the  early  Church  regarding  mat- 
ters pertaining  to  the  Holy  Spirit,  especially 
when  we  recall  that,  according  to  the  prophecy  of  Joel 
(ii.  28)  and  the  teachings  of  Christ  Himself  (John  xiv.- 
xvi.)»  the  Holy  Spirit  had  been  poured  out  upon  the  peo- 
ple of  God  in  so  remarkable  a  way.  Never  before  had 
the  power,  influence,  and  gifts  of  the  Spirit  been  scattered 
so  promiscuously  upon  all  the  faithful  of  God  irrespective 
of  sex,  class,  position,  or  age.  Heretofore  the  special 
manifestations  of  the  Spirit  had,  in  a  sense,  been  re- 
served for  what  we  might  term  the  aristocracy  of  the  Old 
Testament,  such  as  Gideon,  Samson,  David,  Isaiah,  and 
Daniel.  Now  Joel's  prophecy — "And  it  shall  come  to 
pass  afterward,  that  I  will  pour  out  my  spirit  upon  all 
flesh  ;  and  your  sons  and  your  daughters  shall  prophesy, 
your  old  men  shall  dream  dreams,  your  young  men  shall 
see  visions"  (Joel  ii.  28) — had  been  fulfilled. 

It  was  rather  natural,  therefore,  that  instruction  re- 
garding the  use  and  abuse  of  such  spiritual  gifts  became 
necessary.  Counterfeiters  of  the  good  there  have  always 
been  ;  so  impostors  professing  to  have  spiritual  gifts  and 
powers  were  existent  in  the  Corinthian  church.  Satan 
is  an  imitator  and  counterfeiter,  and  was  busy  at  work 
among  the  believers  at  Corinth.  Then  again,  envy,  jeal- 
ousy, pride,  display,  and  censoriousness  would  naturally 

160 


Spiritual  Gifts — Their  Use  and  Abuse      161 

follow  in  the  wake  of  such  spiritual  mauifestatiou.  There 
is  always  too  the  danger  of  putting  the  emphasis  in  the 
wrong  place.  The  Corinthian  Christians  were  in  danger 
of  overemphasizing  those  showy  gifts  which  appealed  to 
the  senses  and  emotions  and  manifested  themselves  in  ec- 
static display.  There  was  grave  danger  of  confounding 
'' genuine  inspiration"  with  ''fanatical  excitement." 
Doubtless  those  who  possessed  the  less  pretentious  gifts 
were  discouraged  and  despised  while  others  were  proud 
and  arrogant.  Coming  out  of  the  midst  of  heathen  sur- 
roundings and  practices,  the  Corinthian  Christians  were 
in  great  need  of  instruction  along  the  lines  of  Christian 
sanity,  soberness,  and  equilibrium. 

Without  doubt,  some  divisions  of  the  Church  of  Christ 
even  to-day  find  themselves  in  need  of  just  such  instruc- 
tion regarding  matters  pertaining  to  the  gifts  and  demon- 
strations of  the  Holy  Spirit.  The  world  mocks  to-day  as 
in  the  days  of  Paul  at  certain  unsound,  unsafe,  and  ques- 
tionable so-called  demonstrations  of  the  Holy  Spirit  of 
God. 

I.  The  Bestowment,  Use,  and  Purpose  of  Spiritual 
Gifts  (chap.  xii.). 

(a)  The  One  True  Test  That  Any  One  is  Speaking  in  and 
by  the  Holy  Spirit  (xii.  1-3 ;  cf.  1  John  iv.  1-6).  The 
Scriptures  distinctly  teach  that  it  is  the  work  of  the  Holy 
Spirit  to  testify  to  and  reveal  Christ  to  man  (John  xiv. 
26  ;  XV.  26,  27  ;  xvi.  7-15  ;  1  Corinthians  ii.  9-16  ;  1  John 
iv.  1-6 ;  ii.  27  ;  v.  7).  Any  so-called  Christian  testi- 
mony or  demonstration  of  the  Spirit,  therefore,  that  does 
not  acknowledge  or  glorify  Christ  is  of  error  and  Satan 
and  not  of  truth  and  of  God.  The  God  whom  the  heathen 
Corinthians  had  been  called  to  worship  was  not,  as  their 
heathen  deities,  a  "dumb"  God.  No  word  of  instruc- 
tion had  come  from  their  dumb  idols  to  enable  them  to 
discern  truth  from  error ;  but  the  Christian's  God  had 


l62  I  Corinthians 


spoken  in  His  Word  and  through  His  inspired  apostles. 
Any  man,  therefore,  who  did  not  thus  acknowledge 
Christ  was  led  by  natural  impulse  and  passion  and  not  by 
God's  Holy  Spirit. 

Just  what  about  Jesus  Christ  should  be  confessed  by 
one  under  the  influence  of  the  Holy  Spirit  is  well  defined 
by  John  in  his  first  epistle  (ii.  18-24 ;  iv.  1-6,  14,  15 ; 
V.  1,  5-8,  20).     Let  us  examine  this  teaching  : 

First.  The  Testing  of  All  Teachers  and  Doctrine 
(1  John  iv.  1).  The  believer  individually  and  the  Church 
collectively  are  under  obligation  to  test  all  teachers,  not 
one  of  whom  is  to  be  received  and  accepted  simply  be- 
cause he  is  sincere  or  comes  in  the  name  of  Christ  (Mat- 
thew xxiv.  4,  5).  The  individual  Christian  and  the 
Church  are  able  to  thus  discern  (1  John  ii.  21,  27  ;  1  Cor- 
inthians xii.  10 ;  Revelation  ii.  2,  14,  15,  20). 

The  point  to  be  decided  regarding  these  teachers  is, 
Are  they  of  God  or  of  the  devil  *?  Are  they  Christian  or 
antichristian  ?  Are  they  controlled  by  the  Spirit  of  God 
or  by  the  spirit  of  the  world  ?  The  question  at  issue  is 
one  of  origin  :  From  whom  come  they,  and  from  whence 
does  their  teaching  come  ?  What,  or  who,  is  the  moving 
spirit  of  it  and  them  ?  Satan  is  a  counterfeiter  of  all  that 
God  does.  He  has  his  church  (Eevelation  ii.  9),  his  min- 
istry (2  Corinthians  xi.  13-15),  his  membership  (1  John 
iii.  10),  his  christ,  or  better,  antichrist  (1  John  ii.  18-28); 
he  has  deliberately  laid  his  plans  to  deceive  God's  people 
(Ephesians  iv.  14 ;  Eomans  xvi.  18). 

Second.  The  Fundamental  Test  to  be  Applied  to 
All  Teachers  and  Teaching  :  It  Touches  the  Person 
and  Work  of  Christ  (1  John  iv.  2-6).  Orthodoxy  in 
essentials ;  soundness  in  the  doctrine  of  Christ.  We  can- 
not be  right  in  the  rest  unless  we  think  rightly  of  Him. 
Christianity  is  Christo-centric  ;  if  we  are  wrong  at  the 
center,  we  are  wrong  at  the  circumference.     If  we  are 


Spiritual  Gifts — Their  Use  and  Abuse      163 

right  at  the  center,  we  cannot  depart  far  from  that  which 
is  sound. 

The  Incarnation  (1  John  iv.  2,  3 ;  cf.  ii.  22).  To  deny 
that  the  babe  born  of  the  Virgin  Mary  in  Bethlehem 
(Isaiah  vii.  14  ;  Micah  v.  2 ;  Matthew  ii.  8,  16)  was  God 
manifest  in  the  flesh  ;  to  deny  that  the  historical  Jesus  of 
Nazareth  was  the  anointed  Saviour  of  the  world,  is  suf- 
ficient to  brand  teacher  and  teaching  as  not  of  God,  ac- 
cording to  the  teaching  of  this  epistle.  Was  Mary's  Son 
God  manifest  in  the  flesh,  yes  or  no  ?  This  is  one  of  the 
tests  of  orthodoxy.  Let  us  not  be  afraid  of  that  word 
"orthodoxy,"  for  it  means  "sound  doctrine";  we  are 
all  interested  in  that  form  of  teaching.  "  Jesus  is  anath- 
ema," or  "Jesus  is  the  Christ,"  which?  (1  Corinthians 
xii.  3).  There  is  no  dodging  the  issue.  To  hold  anything 
less  than  that  "Jesus  is  the  Christ"  is,  as  the  apostle 
himself  says  in  the  literal  rendering  of  iv.  3,  to  "annul," 
or  "  dissolve,"  Christ.  It  is  well  to  speak  of  an  advanced 
learning,  but  let  us  not  forget  that,  as  some  one  has  well 
said,  "there  is  an  advance,  even  in  the  doctrine  of  Christ, 
which  is  not  progress  but  apostasy"  (2  John  9).  There 
is  a  world  of  difference  between  progress  in  the  truth  and 
progress  away  from  the  truth. 

The  Deity  of  Jesus  Christ :  That  Jesus  Christ  Was  Very 
God  (1  John  iv.  2, 15, 16  ;  cf.  ii.  18,  22,  28  ;  v.  5,  9-13,  20). 
The  true  doctrine  of  Christ  is  not  merely  that  He  was 
divine,  but  that  He  was  deity  ;  not  that  He  was  godlike, 
but  very  God.  There  is  a  teaching  to-day  which  admits 
that  Jesus  was  divine  just  as  all  men  are  divine,  only  He 
was  more  so ;  that  Jesus  was  the  son  of  God  as  all  men 
are  the  sons  of  God  ;  that  there  is  divinity  in  us  all  as 
there  was  in  Christ.  This  is  false  doctrine.  Jesus  Christ 
was  the  Son  of  God  in  a  unique  sense — a  sense  which  can 
never  be  predicated  of  any  other  of  the  sons  of  men  :  He 
was  the  "only-begotten"  Son  of  the  Father  ;  we  are  of 


164  I  Corinthians 


the  ''many  sous."  We  "become"  sons  of  God  by  faith 
in  Christ  (John  i.  12)  ;  Jesus  never  became  a  Son  ;  He 
always  was  such.  It  makes  no  difference  whether  you 
lift  humanity  up  to  Christ  or  bring  Christ  down  to  hu- 
manity ;  the  very  moment  you  make  both  equally  the 
sons  of  God  in  kind,  you  are  teaching  what  is  contrary  to 
New  Testament  doctrine. 

The  claims  of  Jesus  were  for  a  unique  Sonship.  The 
Jews  did  not  attempt  to  stone  Him  because  He  claimed 
that  God  was  His  Father  in  the  same  sense  that  He  was 
their  Father  also.  It  is  clear  from  the  spirit  and  actions 
of  the  Jews  what  they  understood  by  such  a  claim  (John 
V.  17-31).  To  say  that  Jesus  was  no  more  divine  than 
we  are  is  to  concede  the  righteousness  of  the  judgment 
which  was  pronounced  upon  Jesus  by  the  Jews  and  which 
resulted  in  His  death.     This  is  serious  indeed. 

That  Jesus  and  the  Christ  Are  One  and  Inseparable 
(1  John  iv,  2,  3  ;  ii.  22 ;  v.  1).  There  must  be  no  separa- 
tion between  Jesus  and  the  Christ,  such  as  the  Gnostics 
in  John's  day  and  certain  sects  to-day  which  are  a  rehash 
of  Gnosticism  would  have  us  believe.  Jesus  Christ  is  the 
same  yesterday,  to-day,  and  forever  (Hebrews  xiii.  8).  Jesus 
is  not  the  appearance  which  the  Christ  asfumed,  nor  is  the 
Christ  the  appearance  which  Jesus  of  Nazareth  assumed. 
Jesus  Christ  is  one  and  indivisible.  To  thus  "annul," 
or  "dissolve,"  Christ  (1  John  iv.  3,  literally)  is  contrary 
to  sound  doctrine,  and  is  the  mark  of  a  false  teacher. 

That  the  Death  of  Jesus  Christ  Was  the  Sacrificial  Dying 
of  One  Who  Was  Both  God  and  Man  (1  John  v.  6). 
"  This  is  he  that  came  by  water  and  blood,  even  Jesus 
Christ ;  not  by  water  only,  but  by  water  and  blood." 
To  hold  that  Jesus  Christ  was  a  mere  man  and  that  at 
His  baptism  the  Christ  came  upon  Him  and  remained 
with  Him  until  He  reached  the  cross,  at  which  moment 
it  left  Him — that  it  was  a  mere  man  that  came  to  the 


Spiritual  Gifts — Their  Use  and  Abuse      165 

Jordan  and  a  mere  man  that  died  upon  the  cross — is  to 
teach  what  is  erroneous.  It  was  Jesus  Christ,  the  divine- 
human,  God-man,  very  God  and  very  man,  who  lay  in 
that  manger  and  who  hung  upon  that  cross.  This  is  He 
that  came  by  water  and  blood. 

That  the  Death  of  Jesus  Christ  Upon  the  Cross  Was  a 
Propitiatory  Sacrifice  for  the  Sins  of  Mankind  (1  John  iv. 
9, 10, 14  ;  cf.  ii.  2  ;  iii.  16  ;  v.  6).  **  Propitiation  "  means 
"mercy-seat"  and  suggests  to  us  the  blood-sprinkled 
seat  of  the  ark  of  the  covenant  which  covered  the  law  of 
God.  The  sprinkling  of  blood  upon  this  "mercy-seat" 
constituted  a  ground  on  which  a  righteous  God  could 
justly  pardon  those  who  had  broken  His  law  and  yet 
maintain  and  manifest  His  righteousness.  So  the  death 
of  Jesus  Christ  is  the  ground  on  which  a  righteous  God 
can  give  pardon  to  penitent  sinners.  (See  Romans 
iii.  25 — the  death  of  Christ  exhibits  the  righteousness 
of  God  as  well  as,  even  if  not  more  than,  His  love.) 

Here,  then,  we  see  the  perfect  harmony  between  Christ 
and  the  Holy  Spirit  and  their  relative  witness  to  each 
other.  The  Holy  Spirit  bears  witness  to  Christ,  and  such 
testimony  is  recognized  as  genuine  by  its  harmony  with 
what  is  revealed  of  Christ  in  the  Scriptures. 

(&)  The  Origin,  Nature,  and  Power  of  the  Spiritual  Gifts 
(xii.  4-11).  The  purpose  of  this  section  is  to  show  that 
the  Holy  Spirit  is  the  Sovereign  Distributor  of  spiritual 
gifts  to  the  Church  and  that  for  this  reason  there  should 
not  be  discontent  nor  discouragement  on  the  one  hand 
because  the  gifts  were  small  and  unostentatious,  nor 
should  there  be  pride  and  vainglory  on  the  other  hand 
because  the  gifts  happened  to  be  great  and  brilliant. 
Both  these  attitudes,  which  are  wrong  and  sinful,  come 
from  a  failure  to  recognize  the  wisdom,  goodness,  and 
sovereignty  of  the  Holy  Spirit,  the  wisdom  and  plan  of 
the  divine  purpose,  and  that  the  one  function  of  each 


i66  I  Corinthians 


member  of  the  body  is  to  render  its  appointed  service  in 
its  divinely  designated  place  in  the  body  of  Christ,  which 
is  the  Church.  The  gifts  of  the  Spirit  include  variety, 
but  they  exclude  contrariety. 

Three  diversities  are  spoken  of  in  these  verses :  First, 
a  diversity  oi gifts,  thereby  indicating  that  such  abilities 
are  really  gifts  of  divine  grace  and  not  human  attainments. 
Second,  a  diversity  of  ministrations,  suggesting  that  the 
means,  or  instruments,  by  which  the  desired  purpose  of 
these  gifts  is  accomplished  are  also  of  the  working  of 
God's  Spirit.  Third,  a  diversity  of  operations,  inform- 
ing us  that  the  effects  produced  by  the  use  of  these 
spiritual  gifts  are  to  be  attributed  to  divine,  and  not  hu- 
man power. 

Note  how  prominently  the  doctrine  of  the  Trinity  is 
set  forth  in  these  verses — especially  xii.  3,  4,  6,  12, 13, 
22,  28.  We  have  the  Trinity  in  diversity,  personality, 
and  unity.  God  is  the  Source  of  the  gifts  ;  hence  the 
operations  are  of  Him.  Christ  is  the  Ordainer  of  the 
gifts ;  hence  the  ministrations  are  of  Him.  The  Holy 
Spirit  is  the  Imparter  of  the  gifts ;  hence  the  gifts  are 
from  Him.  Thus  the  triune  God  bestows,  controls,  and 
makes  effective  the  spiritual  operations  of  the  Church. 

(c)  The  Divine  Conception  of  the  Relation  of  Spiritual 
Gifts  One  to  the  Other  and  to  the  Body  of  Christ  as  a  Whole 
(xii.  12-31).  In  general,  it  may  be  said  that  the  gifts  are 
not  for  schism  but  for  unity  in  the  Church.  Probably 
the  difference  in  gifts  was  one  of  the  contributing  causes 
to  the  party  spirit  (see  Chapter  I)  in  the  church.  Two 
dangers  were  to  be  avoided  in  this  connection  :  that  of 
causing  separation  by  the  proud  use  of  the  gifts  of  the 
Spirit,  and  that  of  hiding  or  burying  them  because  of  a 
spirit  of  discontent  by  reason  of  certain  gifts  being  of  a 
humble,  and  less  conspicuous  nature. 

The  apostle  would  have  the  Corinthians  understand 


Spiritual  Gifts — Their  Use  and  Abuse      167 

that  no  man  is  permitted  to  use  his  gifts  for  his  own 
individual  interests  but  for  the  general  welfare  of  the 
body.  Just  as  the  power  of  vision  is  not  for  the  benefit 
of  the  eye  but  for  the  good  of  the  whole  man,  so  all 
spiritual  gifts  are  not  for  individual  but  for  the  collective 
blessing  of  the  Church.  To  misuse  spiritual  gifts  was  a 
sin  against  God,  the  Giver,  and  those  for  whose  edifica- 
tion the  gifts  were  intended. 

We  are  here  taught  that  the  Church  is  an  organism. 
There  is  a  difference  between  an  organism  and  an  organ- 
ization. No  man  can  join  the  Church  as  he  would  join  a 
society,  or  lodge,  for  example.  The  life  of  the  Christ, 
the  Head  of  the  Church,  must  be  in  the  heart  of  a  man 
ere  he  is  eligible  to  belong  to  the  Church  of  Christ.  The 
Church  as  the  body  of  Christ  is  taught  in  many  Scrip- 
tures :  Ephesians  i.  23 ;  ii.  16  ;  iv.  4,  12,  16 ;  v.  23,  30 ; 
cf.  Colossians  i.  18,  24 ;  ii.  19 ;  iii.  15. 

The  Church  of  Christ  is  an  organism — a  spiritual  body. 
As  the  physical  body  is  one  whole,  so  is  the  Church  one 
spiritual  body.  As  the  body  is  pervaded  by  one  living 
power,  so  is  the  Church  pervaded  by  the  Spirit  of  the 
Head,  Jesus  Christ.  As  the  different  members  of  the 
human  body  have  their  particular  functions  to  perform, 
so  is  there  a  diversity  of  powers  in  the  Church,  the  mem- 
bers of  which  are  the  body  of  Christ.  As  all  the  members 
of  the  physical  body  work  together  towards  one  end, — 
namely,  the  welfare  of  the  whole  body, — so  is  it  with  the 
members  of  the  body  of  Christ :  they  have  one  object  in 
view,  and  that  the  building  up  of  the  body  as  a  whole. 
As  each  member  of  the  human  body  imparts  its  quota  of 
life,  strength,  and  power  to  the  whole  body,  so  must  there 
be  mutual  impartation  and  helpfulness  on  the  part  of  the 
various  members  of  the  body  of  Christ,  it  not  being  nec- 
essary, however,  for  each  member  to  part  with  its  own 
individuality  or  surrender  its  particular  function. 


i68  I  Corinthians 


2.  LfOve  the  Supreme  Gift  (chap.  xiii.).  This  chap- 
ter, which  deals  with  love  as  the  supreme  boon  for  the 
Christian,  is  regarded,  of  course,  as  a  warning  against 
making  loudness  and  notoriety  the  standard  of  value  for 
any  spiritual  gift.  Some  one  has  well  said  :  "  We  would 
be  found  worshiping  at  a  different  altar  if  we  believed  in 
this  chapter.  We  should  not  then,  as  we  do  now,  wor- 
ship toDgues,  prophecies,  mysteries,  miracles,  and  alms- 
giving. Paul  does  not  depreciate  these  things,  but  values 
them  only  as  they  are  charged  with  the  spirit  of  love. 
Image  after  image  the  apostle  shatters  from  off  its  ped- 
estal in  this  chapter.  Smash  goes  eloquence ;  crash  go 
tongues ;  demolished  are  all  the  gifts  of  the  Spirit  that 
have  not  in  them  the  element  of  love.  On  both  sides  of 
this  chapter  controversy  is  raging,  but  here  everything  is 
calm  and  serene." 

This  chapter  divides  itself  into  four  main  divisions : 
The  absolute  necessity  of  love  (xiii.  1-3)  ;  the  character- 
istics of  love  (xiii.  4-7)  ;  the  eternal  permanence  of  love 
(xiii.  8-12) ;  the  absolute  supremacy  of  love  (xiii.  13). 

(a)  The  Absolute  Necessity  of  Love  (xiii.  1-3).  With- 
out it  the  finest  powers  of  utterance  are  nothing.  Elo- 
quence may  exist  without  love,  as  politics,  party  theol- 
ogy, and  sectarianism  demonstrate.  Such  eloquence  is 
worthless.  It  is  no  more  than  two  bits  of  brass.  It  is 
noise,  but  not  music.  It  is  worthless  in  itself  and  in  its 
influence. 

Deep  insight  into  the  mysteries  and  teachings  of  the 
Word  of  God  is  nothing  if  not  permeated  with  love 
(xiii.  2).  A  knowledge  of  the  deep  secrets  of  God  and 
of  the  great  utterances  of  Scripture,  and  the  ability  to 
teach  these,  amount  to  nothing  if  love  is  absent.  The 
truth  must  be  preached  in  love. 

To  be  able  to  do  mighty  works  and  perform  miracles 
is  nothing  without  love.    Mountain-moving  faith  is  some- 


Spiritual  Gifts — Their  Use  and  Abuse      169 

thing,  but  the  power  to  do  "sigus  and  wonders"  is  not 
in  itself  a  divine  credential.  Satan  can  help  his  followers 
to  do  such  things  (cf.  2  Thessalouiaus  ii.  9,  10 ;  Matthew 
vii.  21-23). 

Philanthropy  and  beneficence  are  nothing  without  love. 
Indeed,  loudness  may  neutralize  almsgiving  (cf.  Matthew 
vi.  1-4).  The  surrender  of  all  we  have  amounts  to  noth- 
ing without  love. 

The  surrender  of  one's  life,  a  martyr's  death,  may  fail 
in  its  purpose  unless  it  be  for  love.  Even  martyrdom 
may  be  for  self-glory. 

Thus  we  have  three  results  of  the  lack  of  love  :  First, 
all  our  service  is  worthless  in  itself  and  influence ;  it  is 
not  worth  two  bits  of  brass.  Second,  in  ourselves  we  are 
nothing.     Third,  it  profits  us  and  others  nothing. 

(b)  The  Characteristics  of  Love  (xiii.  4-7).  It  is  long- 
suffering,  patient,  and  kind.  The  loving  soul  is  capable 
of  long  protracted  restraint  and  does  not  yield  to  the 
passion  of  anger.  Patience  is  heroism ;  the  impatient 
man  is  a  coward.  Love  is  no  gossip,  scandal  monger,  or 
carrion  bird. 

Love  "knows  not  jealousy."  It  has  no  evil  eye.  It 
rejoices  in  the  success  of  both  friend  and  enemy  alike. 
It  not  only  weeps  with  those  that  weep,  but  rejoices  with 
those  that  rejoice. 

Love  "  is  not  provoked  "  (R.  V.).  It  rises  above  being 
exasperated.  It  is  not  sensitive  or  touchy.  It  refuses  to 
take  offence.  The  only  provocation  love  knows  is  "to 
good  works  "  (Hebrews  x.  24),  brotherly  love,  and  good 
conduct. 

Love  "taketh  no  account  of  evil."  That  is,  it  does 
not  brood  over  wrongs  nor  keep  an  account  book.  It 
has  no  memory  for  injuries.  It  does  not  cast  up  the  past 
after  it  has  been  forgiven. 

Love  "rejoiceth  not  in,  or  with,  iniquity,  but  rejoiceth 


170  I  Corinthians 


with  the  truth."  Love  finds  no  pleasure  in  wrong  done 
to  others.  She  is  sad  when  wrong  is  triumphant,  but 
rejoices  when  right  is  in  the  ascendency.  The  scandal 
monger  is  disagreeable  to  love.  Love  rejoices  not  when 
even  its  enemies  fall.  It  never  says,  ''It  serves  you 
right,  and  I  am  glad  of  it."     It  rejoices  with  the  truth. 

Love  ''vaunteth  not  itself."  It  does  not  show  off  nor 
make  a  display.  It  would  rather  be  a  child  in  the  king- 
dom than  a  philosopher  out  of  it.  It  does  not  brag  or 
show  off,  nor  does  it  parade  its  gifts. 

Love  is  "not  puffed  up."  It  does  not  swell  up  with 
self-conceit  like  a  pair  of  bellows.  It  does  not  ''puff  up " 
inwardly  any  more  than  it  "  vaunteth  itself"  outwardly. 

Love  "doth  not  behave  itself  unseemly."  It  is  never 
discourteous,  nor  does  it  make  light  of  decorum.  It  is 
not  rude  and  unpolished,  but  gentle  and  civil.  It  never 
says,  "I  say  just  what  I  think  and  hold  nothing  back, 
even  though  it  does  hurt."  Love  does  hold  many  things 
back  that  would  hurt.  Love  does  not  say,  "I  am  not 
one  of  your  polished  kind."  Love  is  polished,  is  a  lady, 
a  gentleman. 

Love  "seeketh  not  her  own."  Love  does  not  grasp 
her  rights,  nor  is  she  self-seeking.  She  recognizes  her 
duty  to  herself,  but  loves  her  neighbor  as  herself. 

Love  "beareth,  endureth  all  things."  The  word 
"beareth"  means  outroofeth,  but  it  has  no  English  equiv- 
alent. It  means  to  prevent  the  storms  from  getting  at 
those  who  are  on  the  inside  of  the  building,  and  keeps 
the  inmates  dry  and  warm.  Love  is  such  a  protection. 
It  is  tolerant,  enduring,  and  covering.  Such  love  may 
not  be  able  to  prevent  itself  "hearing  these  things,"  but 
it  never  "repeats  these  things." 

(c)  The  Eternal  Permanence  of  Love  (xiii.  8-12).  * '  Love 
never  faileth."  Tliat  is,  in  the  great  drama  of  life  it 
is  never  hissed  off  the  stage.     It  maintains  its  place. 


Spiritual  Gifts — Their  Use  and  Abuse      171 

Tougues  shall  cease  ;  knowledge  shall  vanish  away  ;  faith 
shall  some  day  be  lost  in  sight ;  hope  will  lie  down,  lost 
in  the  fulness  of  its  fruition ;  but  love  will  continue  as 
God  continues,  for  God  is  love.  Love  will  always  hold 
its  place.     It  is  a  flower  whose  petals  never  fail  or  fall. 

(d)  The  Absolute  Supremacy  of  Love  (xiii.  13).  Faith 
ends  in  sight ;  hope  ends  in  presence ;  love  never  ends. 
Faith  gets  the  most ;  hope  keeps  the  most,  love  works 
the  most. 

3.  Edification  is  the  Final  Test  of  the  Value  of  a 
Spiritual  Gift  (chap.  xiv.).  Two  gifts  were  particularly 
manifest  in  the  Corinthian  church — "prophecy"  and 
' '  tougues ' ' — and  are  dealt  with  at  some  length  in  this 
chapter  (xiv.).  By  prophesying  is  meant  not  so  much,  if 
at  all,  "  foretelling — dealing  with  prediction,  asforthtell- 
iug — an  announcement  of  the  gospel  of  the  grace  of  God 
and  the  riches  of  God  in  Christ  Jesus  our  Lord.  The  gift 
of  prophesying  was  about  equivalent  to  the  gift  of  preach- 
ing :  the  proclaiming  of  the  gospel  to  the  salvation  of  the 
lost  and  the  edification  of  believers.  The  prophet,  in 
this  sense,  is  the  man  who  is  able  to  express  himself  in 
language  understood  by  all,  for  their  edification,  and  ex- 
hortation, and  comfort"  (ver.  3),  that  which  has  been 
revealed  to  him  by  God  either  in  an  ecstasy  or  in  the 
written  Word,  provided  always,  of  course,  that  the  reve- 
lation given  in  spiritual  ecstasy  agrees  with  the  revela- 
tion contained  in  the  Word  (cf.  Isaiah  viii.  19,  20). 

(a)  What  is  Meant  by  the  Gift  of  Tongues.  It  may  be 
that  the  gift  of  tongues  was  an  ecstatic  experience 
through  which  a  believing  person  passed  by  the  peculiar 
and  unique  operation  of  the  Holy  Spirit  upon  his  spirit 
that  led  him  to  utter  things  not  understood  by  his  audi- 
tors nor,  even  at  times,  by  himself,  unless  he  had  the 
gift  of  ''  interpretation  of  tougues  "  (xiv.  5)  also.  He 
was  in  a  real  sense  edifying  himself  rather  than  others 


iy2  I  Corinthians 


(xiv.  4),  and  spoke  to  God  rather  than  to  men  (xiv.  2). 
The  edification  that  came  to  one  possessing  the  gift  of 
tongues  did  not  consist  in  the  fact  that  he  understood  the 
revelation  given  him,  but  in  the  fact  that  his  spiritual 
experience  was  built  up  and  quickened  by  reason  of  the 
consciousness  that  he  had  been  a  vessel  God  had  designed 
to  use,  for  no  man  could  surrender  himself  really,  truly, 
and  fully  to  the  full  purposes  of  the  Holy  Spirit  and 
his  whole  nature  not  be  edified  and  blessed  thereby. 
Has  not  some  deep  spiritual  experience  put  an  end  to  the 
doubts  and  questionings  of  many  a  man  and  placed  him 
in  a  position  of  blessing  and  power  thereafter  ? 

May  it  not  be  that  "  the  gift  of  tongues"  was  a  lan- 
guage of  the  heavenly  Canaan  given  by  God  (all  language 
and  speech  being  a  divine  gift)  to  express  in  a  manner 
free  from  all  the  impurities  and  corruptions  of  the  then 
present  speech  and  languages  the  new  experiences  of  grace 
which  they  were  being  permitted  to  receive  ?  Such  a  lan- 
guage as  eye  could  not  have  seen,  nor  ear  heard,  nor 
the  heart  of  man  conceived — the  expression  of  thoughts 
and  feelings  awakened  in  the  heart  of  the  Christian  by 
the  Holy  Spirit  in  language  not  known  to  the  hearers  or 
to  any  one  else  but  the  Spirit.  Does  it  not  seem  that 
speaking  with  tongues  was  confined  (largely,  if  not  exclu- 
sively) to  praying  and  singing  (xiv.  14-17),  and  so 
might  be  at  times,  as  the  apostle  intimates  it  was,  an  in- 
terruption of  the  regular  preaching  (prophesying)  serv- 
ice ;  hence  the  injunction  to  keep  quiet  (xiv.  28).  So 
no  praising  (or  praying)  *'in  a  tongue "  should  take 
place  in  the  congregation  unless  an  interpreter  were  pres- 
ent, or  the  one  so  speaking  possessed  also  the  gift  to  in- 
terpret; otherwise  how  could  the  congregation  say 
*' Amen  "  to  it  (xiv.  16)  ?  Such  prayer  or  thanksgiving 
cannot  produce  any  feeling  of  gratitude  in  the  hearts  of 
the  hearers. 


Spiritual  Gifts — Their  Use  and  Abuse      173 

After  all  is  said,  we  must  confess  that  it  is  practically 
impossible  for  us  in  this  day  to  definitely  and  unmistak- 
ably define  just  what  really  constituted  the  gift  of  tongues 
as  possessed  by  the  early  Church. 

The  gift  of  tongues  as  described  in  this  chapter  (we  are 
not  here  considering  Acts  ii.,  where  there  was  evidently 
a  need  for  such)  does  not  seem  to  have  consisted  in  the 
ability  to  speak  in  a  foreign  language  or  languages,  as  a 
direct  gift  of  the  Holy  Spirit.  Why  should  the  Holy 
Spirit  convey,  thus  miraculously,  the  ability  to  speak  in 
foreign  languages  1  Had  not  the  Hebrew  and  Greek  lan- 
guages already  been  chosen  by  God  as  a  vehicle  of  divine 
truth  and  revelation  ?  What  is  the  evidence  that  these 
languages  had  proven  insufficient  for  the  purpose  ? 

It  is  worthy  of  note  that  when  individual  reference  is 
made  to  the  possession  of  this  miraculous  gift,  it  is  spoken 
of  as  '<a  tongue"  (singular)  (cf.  xiv.  2, 14,20,  E.  V. ;  26,  27). 

Why,  if  the  **gift"  represented  a  foreign  language 
(singular  or  plural),  was  the  one  possessing  it,  if  he  did 
not  at  the  same  time  possess  the  gift  of  interpretation  also, 
or  if  there  were  no  one  present  who  could  interjiret,  ex- 
horted to  speak  to  God  by  himself,  alone,  probably  at 
home  (xiv.  28)  ?  We  may  well  ask  in  this  connection  if 
the  gift  of  tongues  was  not  intended  more  especially  for 
private  than  for  public  worship  (cf.  xiv.  19  ;  yet  cf.  also 
ver.  22). 

Further,  experience  also  teaches  us  that  "  foreign  lan- 
guages "  are  not  to  be  understood  by  this  gift.  The  most 
saintly  and  consecrated  Christians  who  have  yielded 
their  lives  to  Christ  for  work  in  the  foreign  field  have 
had  and  still  have  to  spend  much  time  and  labor  in  ac- 
quiring the  language  of  the  country  in  which  they  are 
laboring.  Once  in  a  while  we  have  heard  and,  per- 
chance, will  continue  to  hear  of  an  individual,  or  group 
of  individuals,  here  and  there  who,  having,  as  they  claim, 


174  I  Corinthians 


received  the  "gift  of  tongues,"  which  they  venture  to 
affirm  to  consist  in  the  ability  to  speak  the  language  of 
some  particular  tribe  or  country,  have,  on  this  supposi- 
tion, gone  to  that  particular  country  or  tribe  only  to  find 
that  they  were  grievously  mistaken,  and,  sad  to  say,  have 
too  frequently  lost  their  faith  in  God  and  religion. 

(b)  The  Purpose  of  the  Gift  of  Tongues,  and  Does  it 
Still  Exist  in  the  Church  ?  The  purpose  of  the  gift  of 
tongues  is  set  forth  here  by  a  reference  to  the  Old  Testa- 
ment, which  should  be  carefully  studied  in  this  connec- 
tion (xiv.  20-22  ;  cf.  Isaiah  xxviii.  11,  12).  According 
to  Isaiah,  God's  people  were  in  captivity  among  people 
of  strange  tongues.  The  captivity  was  a  punishment,  a 
judgment  of  God — in  a  sense,  a  God  abandonment. 
Not  the  mercy  but  the  judgment  of  God  was  manifest 
in  such  captivity.  ''  Wherefore  tongues  are  for  a  sign, 
not  to  them  that  believe,  but  to  them  that  believe  not. " 
"Tongues,"  then,  were  a  sign,  a  token  of  the  displeasure  of 
God.  It  is  difficult  to  see  how  Israel  could  delight  them- 
selves in  their  captivity  and  in  being  in  subjection  to  a 
foreign  nation.  It  is  difficult  to  see  how  the  people  of 
God  to-day  should  over-exalt  themselves  in  a  gift  of  this 
kind.  Should  Christians  rejoice  in  and  exult  over  this 
gift  ?  Should  they  covet  it  and  seek  to  bring  the  whole 
Church  into  its  possession  ?  Indeed,  is  it  not  true  that 
this  gift  was  intended  to  be  manifested  only  in  an  infidel 
and  unbelieving  environment  ?  If  this  be  t  rue,  is  it  not 
altogether  out  of  place  in  a  Christian  assembly  (cf.  xiv. 
21-25) ? 

The  gift  of  tongues  was  evidently  a  transient,  passing 
thing.  "Whether  there  be  tongues,  they  shall  cease." 
Those  familiar  with  the  Old  and  New  Testaments  know 
that  miracles  are  not  scattered  promiscuously  throughout 
the  Scriptures,  but  are  grouped  in  certain  critical  and 
strategic  places.     Certain  supernatural  signs  are  recorded 


spiritual  Gifts — Their  Use  and  Abuse      175 

at  the  inauguration  of  new  epochs  of  history:  for  ex- 
ample, at  the  adveut  of  Christ ;  at  Pentecost,  the  birth- 
day of  the  Church  (Actsii.);  and  at  the  admittance  of 
Cornelius,  the  first-fruits  of  the  Gentiles,  into  the  Church 
(Acts  X.,  xi.). 

Some  things  were  necessary  at  the  establishment  of 
Christianity  which  were  not  necessary  afterwards.  For 
example,  we  are  told  in  Ephesians  11.  20  that  the  Church 
is  '*  built  upon  the  foundation  of  the  apostles  and  proph- 
ets." In  Ephesians  iv.  11  we  are  told  that  Christ  gave 
unto  the  Church  apostles  and  prophets.  We  certainly 
know  that  the  office  of  apostle  and  prophet  does  not  now 
exist — that  it  has  passed  away  because  the  need  for  that 
office  has  passed  away.  Further,  it  was  necessary  that 
the  apostles  had  seen  the  Lord ;  hence  that  offlce  has 
passed  away  (Acts  i.  ;  1  Corinthians  ix.).  The  apostles 
and  prophets  were  the  foundation  of  the  Church,  Jesus 
Christ  Himself  being  the  chief  Corner  Stone ;  but  we  are 
not  now  living  in  the  time  of  foundation  laying ;  conse- 
quently there  is  no  need  for  the  office  of  apostle  and 
prophet.  We  are  living  in  the  day  of  the  superstructure 
(cf.  Ephesians  ii.  19-22). 

It  is  remarkable  to  note  in  this  connection  that  no  such 
prominence  was  given  to  this  gift  of  tongues  in  any  other 
church  save  in  the  church  at  Corinth  (xiv.  33,  36-40). 

(c)  PauVs  Rebuke  of  the  Manifestation  of  the  Gift  of 
Tongues  at  Corinth.  Paul  lays  emphasis  on  the  gift  of 
tongues  here  rather  than  on  any  other  gift  because  the 
Corinthians  made  so  much  of  it  on  account  of  its  loud- 
ness and  show ;  and  in  placing  such  emphasis,  they 
showed  themselves  to  be  like  little  children  who  love 
noise,  novelty,  and  display  rather  than  that  which  edifies, 
builds  up,  endures,  and  has  reality  (xiv.  20). 

Paul  asserts  that  this  gift  was  practically  useless  for 
edifying  purposes  (xiv.  1,  2,  4,  9-11).     It  was  like  "  talk- 


\']6  I  Corinthians 


iug  iu  the  air."  In  its  mauifestations  at  Corinth  it  wag  a 
species  of  barbarism.  It  resembled  gibberish.  It  * '  in- 
vited the  ridicule  of  the  shameful."  It  built  up  the  faith 
of  no  one.  Even  the  man  himself  possessing  the  gift  did 
not  understand  it.  It  had  become  a  personal,  selfish  thing 
(xiv.  14,  17). 

It  was  the  poorest  and  least  of  all  the  gifts  of  the  Spirit. 
To  speak  five  words  with  the  understanding — in  other 
words,  to  give  a  brief  testimony  that  could  be  understood 
— was  a  far  better  thing  than  to  be  able  to  speak  ten 
thousand  words  in  a  tongue  (xiv.  1-5,  18,  19,  23-25). 

It  seems  that,  in  some  measure  at  least  if  not  mostly, 
this  gift  was  intended  for  private  devotion,  to  be  exer- 
cised at  home  rather  than  at  public  meetings  (xiv.  28). 

The  manifestation  of  this  gift  at  Corinth  had  brought 
the  services  of  the  church  into  bad  repute  before  the 
world  (xiv.  22-25).  What  sort  of  a  religion  is  it  which 
leaves  out  sense,  understanding,  decency,  sobriety,  and 
order?  Not  the  Christian  religion,  surely.  The  plain, 
calm  interpretation  of  the  Word  of  God,  intelligently  and 
with  the  Spirit  and  understanding — this  is  the  purpose 
of  the  assembly  of  God's  people.  This  is  a  ministry  unto 
edification.  This  is  what  touches  the  heart,  brings  con- 
viction to  the  conscience,  and  builds  up  in  the  faith 
(xiv.  23-25).  In  all  true  worship  reason  is  never  de- 
throned (Romans  xii.  1 ;  2  Timothy  i.  7).  Divine  inspi- 
rations are  not  like  the  diabolical  and  demoniacal  pos- 
sessions of  the  heathen  priests  (cf.  xii.  2) — violent  and 
ungovernable,  and  prompting  its  devotees  to  act  as  if 
they  were  ungovernable,  thus  doing  violence  to  the  rules 
of  natural  order,  decorum,  and  decency,  while  delivering 
the  message  of  God.  No  such  manifestations  accompa- 
nied the  worship  of  God  in  any  of  the  other  churches, 
save  the  church  at  Corinth  (xiv.  33,  36-40).  Such  a  dis- 
play was  grossly  unnatural,  to  say  the  least. 


Spiritual  Gifts — Their  Use  and  Abuse       177 

Unless  the  manifestation  of  the  gift  of  tongues  is  char- 
acterized by  the  specific  directions  given  in  these  chap- 
ters, then  such  a  gift,  and  such  a  manifestation  of  the 
gift,  is  not  of  God,  but  is  a  caricature  of  Satan  (xiv.  32, 
33,  36-38,  40).  No  professed  revelation  of  the  Spirit  of 
God  coming  through  one  claiming  to  have  the  gift  of 
tongues  is  at  all  of  God  if  not  in  accordance  with  the  in- 
structions of  the  apostle  as  laid  down  in  this  chapter,  for 
it  should  be  unhesitatingly  accepted  as  a  fact  that  the 
Spirit  of  God  cannot  contradict  Himself.  All  modern 
*' gift  of  tongues  movements"  are  to  be  governed  by  this 
rule  (xiv.  29).  The  Corinthian  Christians  had  formerly 
been  idolaters,  and  in  the  habit  of  experiencing  ecstasies 
which  caused  them  to  lose  self-control,  and  which  were 
similar  to  the  manifestations  of  the  professed  gift  of 
tongues  then  existent  in  the  church  of  Corinth.  The 
difference,  however,  between  these  two  ought  to  be  ap- 
parent. The  idols  which  they  had  previously  worshiped 
were  ''dumb  idols  "  (xii.  2).  This  is  not  true,  however, 
of  the  Holy  Spirit  through  whom  they  have  been  led  into 
the  experience  of  Christ.  He  is  a  speaking,  teaching 
Spirit,  and  we  are  to  recognize  in  the  instructions  of  the 
apostle  in  this  chapter  concerning  this  gift,  the  voice  of 
the  Spirit  with  reference  thereto  (xiv.  37).  The  Holy 
Spirit  of  God  loves  decency  and  order  (xiv.  40).  Can 
this  be  said  to  characterize  meetings  of  the  "gift  of 
tongues  movement"  to-day?  If  a  man  is  really  "spir- 
itual," he  will  "acknowledge"  that  the  directions  given 
in  this  chapter  concerning  the  gift  of  tongues  are  divinely 
inspired  by  the  Holy  Spirit  (xiv.  37). 

The  gift  of  tongues  as  manifested  in  the  church  at  Cor- 
inth was  no  credit  to  the  Church  of  Christ  as  a  whole 
(xiv.  33,  36-40).  The  opinion  of  the  general  church  as- 
sembly is,  in  the  estimation  of  Paul,  of  some  value,  and 
is  not  to  be  needlessly  or  shamelessly  shocked. 


lyS  I  Corinthians 


We  can  understand  now,  as  is  intimated  in  xii.  1,  2 
and  xiv.  38,  the  need  of  instruction  with  regard  to  the 
use  and  abuse  of  spiritual  gifts.  This  fact  is  enhanced 
when  we  remember  the  following  important  things  : 

First.  The  fact  that  the  Holy  SiJirit,  who  had,  in  the 
Old  Testament  dispensation  and  up  to  this  time,  been 
poured  out  upon  selected  individuals, — the  aristocracy, 
as  it  were,  of  those  days, — had  now,  since  the  day  of 
Pentecost,  been  poured  out  upon  all  believers,  irrespec- 
tive of  age,  rank,  position,  or  sex,  led  naturally  to  the 
possible  abuse  and  misunderstanding  of  the  wondrous 
gifts  of  the  Spirit,  and  called  for  instructions  along  these 
lines. 

Second.  The  existence  of  counterfeiters  pretending  to 
possess  spiritual  gifts  and  substituting  self- originated 
manifestations  in  the  place  of  divine  and  spiritual  mani- 
festations, necessitated  clear  instructions  in  matters  per- 
taining to  the  Spirit  and  His  gifts. 

Third.  With  the  outpouring  of  the  gifts  of  the  Spirit, 
there  came  into  the  hearts  of  some  who  possessed  these 
gifts  which  were  loud  and  showy — such  as  the  gift  of 
tongues— envy,  jealousy,  and  pride ;  whereas  among 
those  possessing  the  smaller  and  quieter  gifts,  discour- 
agement was  undoubtedly  prevalent.  There  was,  conse- 
quently, need  of  instruction  as  to  what  determined  the 
true  value  of  a  spiritual  gift. 

Fourth.  The  fact  that  some  physical  experiences  were 
to  be  seen,  and  indeed  had  probably  been  experienced 
by  some  of  these  Corinthian  Christians,  in  connection 
with  their  idol  feasts,  made  it  necessary  that  instruction 
be  given  with  reference  to  matters  of  the  Spirit  which 
would  enable  them  to  differentiate  between  the  true  and 
the  false. 

Fifth.  Hence  the  great  need  of  sobriety,  sanity,  and 
equilibrium    in    the    manifestation    of   spiritual    gifts. 


Spiritual  Gifts — Their  Use  and  Abuse      179 

Surely  such    instruction    is  vitally  needed    in  certain 
quarters  to-day. 

(d)  Women — Their  Place  (xiv.  34-36 ;  see  also  1  Corin- 
thians xi.  1-16).  Note  that  in  this  instance  (xiv.  34,  35) 
the  injunction  seems  to  apply  particularly  to  married 
women  (xiv.  34);  hence  the  injunction  to  ask  their  ''own 
husbands  at  home"  (xiv.  35).  That  woman  as  such,  in 
some  instances  at  least,  was  permitted  to  take  part  in 
public  service  is  intimated  in  1  Corinthians  xi.  5,  13 ; 
1  Timothy  ii.  8,  9,  although  in  his  first  epistle  to  Tim- 
othy (ii.  11,  12)  Paul  strictly  forbids  a  woman  to  take 
the  place  of  a  teacher  or  of  authority  in  the  church. 
Such  would  be  a  reversion  of  the  divine  order  as  set  forth 
in  xi.  1-12.  Compare  Isaiah  iii.  12 — '*  As  for  my  people, 
children  are  their  oppressors,  and  women  rule  over  them. 
O  my  people,  they  which  lead  thee  cause  thee  to  err,  and 
destroy  the  way  of  thy  paths."  Is  it  not  significant  that 
most  of  the  modern  false  religious  movements,  like  Chris- 
tian Science,  Theosophy,  and  Truth,  are  forwarded  and 
led  by  women  ? 

(e)  The  Conclusion  of  the  Whole  Matter  (xiv.  37-40). 
In  this  conclusion  Paul  declares  his  right  to  speak  with 
authority  in  matters  pertaining  to  the  Spirit  and  assures 
the  Corinthians  that  such  authority  will  be  recognized  as 
of  God  by  those  who  are  divinely  led.  While  the  apostle 
does  not  forbid  to  speak  with  tongues,  he  does  exhort 
to  covet  rather  that  speech  which  is  readily  understood 
by  all  and  is  for  the  edification  of  the  many. 


VIII 
Doctrinal  Discussion — The  Resurrection 

(Chapter  xv.) 

CHEISTIANITY  is  the  only  religion  that  bases 
its  claim  to  acceptance  upon  the  resurrection  of 
its  Founder  from  the  dead.  It  is  unique  in  this 
respect.  No  other  religion  makes  such  a  claim,  because 
it  does  not  dare  to.  Mohammedanism,  Buddhism,  Con- 
fucianism, Mormonism,  Christian  Science — these  pro- 
fessed religions  do  not  make  any  such  claim.  Christi- 
anity alone  issues  such  a  challenge. 

It  is  common  in  some  quarters  to  compare  Christianity 
with  other  religions ;  consequently  we  have  what  is  called 
the  "Science  of  Comparative  Eeligions. "  Christianity, 
however,  is  by  no  means  a  comparative  religion.  It  is 
superlative.  If  in  no  other  respect,  surely  with  regard 
to  the  resurrection  of  its  divine  Founder  from  the  dead, 
Christianity  differs  from  all  other  religions. 

The  resurrection  of  Jesus  Christ  is  vital  to  the  religion 
that  bears  His  name.  Both  the  enemies  and  friends  of 
Christianity  admit  this  to  be  true.  A  leading  opponent 
of  Christianity  is  quoted  as  saying,  "If  the  resurrection 
of  Jesus  Christ  actually  took  place,  then  Christianity 
must  be  admitted  to  be  what  it  claims  to  be — a  unique, 
divine,  supreme  revelation."  The  Apostle  Paul,  the 
friend  of  Christianity,  says  that  "if  Christ  be  not  risen 
from  the  dead,  our  preaching  is  vain,  our  faith  also  is 
vain,  and  we  are  yet  in  our  sins."  In  the  one  instance, 
the  opponent  seeks  to  do  away  with  the  historical  evi- 

180 


Doctrinal  Discussion — The  Resurrection     i8l 

deuce  for  the  accepted  fact ;  in  the  other,  the  adherent 
claims  that  if  Christ  be  not  risen,  then  Christianity  is  a 
sham. 

We  are  informed  by  some  that  Christianity  remains 
intact  and  is  not  at  all  hurt  by  the  inability  or  refusal  to 
accept  the  doctrine  of  the  resurrection  of  Jesus  Christ. 
It  seems  very  apparent,  however,  that  any  attempt  to 
deny  this  fundamental  doctrine  of  the  Christian  faith  is  a 
blow  aimed  at  the  dissolution  of  Christianity  itself.  The 
life  of  Jesus  Christ  and  the  story  of  that  life  as  recorded 
in  the  Gospels  is  not  to  be  considered  piecemeal.  It 
must  be  taken  as  a  whole.  The  gospel  story  rises  or  falls 
in  one  piece.  If  we  begin  by  denying  the  virgin  birth  at 
the  commencement  of  Christ's  life,  and  then  deny  the  res- 
urrection at  its  close,  it  will  not  be  long  before  we  will 
be  found  denying  the  spotless  and  sinless  life  that  lay 
between  these  two  miraculous  events.  A  sinless  life  and 
personality  such  as  that  of  Jesus  Christ  is  a  miracle  in- 
deed, and  according  to  the  present  status  of  scientific 
thought  as  defined  by  some  modern  scholars,  is  an  abso- 
lute impossibility  in  the  moral  realm.  If,  according  to 
the  modern  scientific  mind,  everything  that  is  supernat- 
ural must  be  ruled  out  of  the  life  of  Christ  and  the  Gos- 
pels, we  must,  to  be  consistent,  rule  out,  not  merely  the 
virgin  birth  and  the  resurrection,  but  also  the  perfect, 
sinless  life  of  Jesus.' 

I.  Its  Fundamental  Place  in  the  Gospel  (xv.  1-19). 
A  careful  study  of  1  Corinthians  xv.  shows  us  the  im- 
portant place  the  resurrection  of  Christ  holds  in  the 
Christian  system. 

"And  if  Christ  be  not  risen,  then  is  our  preaching 

vain,  and  your  faith  is  also  vain.    Yea,  and  we  are  found 

false  witnesses  of  God  ;  because  we  have  testified  of  God 

that  Ije  raised  up  Christ ;  whom  he  raised  not  up,  if  so  be 

'See  page  218  of  "The  Gospels  and  Acts,"  by  the  author. 


i82  I  Corinthians 


that  the  dead  rise  not.  For  if  the  dead  rise  not,  then 
is  not  Christ  raised  :  And  if  Christ  be  not  raised,  your 
faith  is  vain ;  ye  are  yet  in  your  sins.  Then  they  also 
which  are  fallen  asleep  in  Christ  are  perished.  Else 
what  shall  they  do  which  are  baptized  for  the  dead,  if 
the  dead  rise  not  at  all?  Why  are  they  then  baptized 
for  the  dead?  And  why  stand  we  in  jeopardy  every 
hour?  I  protest  by  your  rejoicing  which  I  have  in 
Christ  Jesus  our  Lord,  I  die  daily.  If  after  the  manner 
of  men  I  have  fought  with  beasts  at  Ephesus,  what  ad- 
vantageth  it  me,  if  the  dead  rise  not?  Let  us  eat  and 
drink  ;  for  to-morrow  we  die." 

If  Christ  be  not  risen,  then  we  have  no  gospel.  Take 
away  from  Paul's  gospel  the  fact  that  Christ  rose  from 
the  dead,  and  you  have  taken  the  very  heart  and  core 
out  of  his  message ;  then  the  gospel  is  nothing  but  a 
painted  story,  a  concocted  tale.  Then  the  words  of  the 
preacher  are  empty  words,  the  hopes  he  has  aroused  are 
idle  dreams.  His  message  is  a  sham,  a  delusion,  a  tissue 
of  falsehoods,  an  empty  phantom,  and  a  worthless  fiction. 
Instead  of  being  the  proclamation  of  truth,  it  is  the  dis- 
semination of  a  lie.  If  Christ  be  not  risen,  then  the 
gospel  has  no  reality  ;  our  message  is  a  vain,  worthless, 
empty  sham  ;  in  reality  we  have  no  gospel  to  preach. 

If  Christ  be  not  risen  from  the  dead,  it  may  be  ques- 
tioned whether  we  have  a  God  who  is  really  worthy  of 
our  confidence  and  trust.  There  are  some  who  say  that 
even  though  we  do  not  believe  in  the  resurrection  of  Jesus 
Christ,  we  nevertheless  have  a  God  in  whom  we  can  trust 
and  believe.  But  have  we?  Do  you  think  that  God 
would  leave  One  so  spotless,  so  pure  as  Christ,  covered 
with  shame,  defamed,  to  remain  under  the  stigma  of  an 
impostor  and  traitor,  which  would  be  the  case  if  He  did 
not  raise  Christ  from  the  dead  ?  Then  what  hope  have 
we?    What  is  the  use  of  trying  to  be  good,  if  the  end  of 


Doctrinal  Discussion — The  Resurrection     183 

it  all  is  a  skull  and  some  ashes?  Think  of  the  sufferings 
and  death  of  the  innocent,  sinless  Christ.  Now,  if  there 
were  no  resurrection  of  that  spotless  life,  then  God  is 
either  dead  or  mad.  "The  spirit  of  holiness"  of  which 
Paul  speaks  (Romans  i.  4),  the  power  and  force  of  the 
sinlessuess  of  His  life,  made  it  impossible  that  He  should 
remain  under  death's  power.  This  is  what  Peter  means 
(Acts  ii.  22,  23)  when,  after  recounting  the  spotless  life 
of  Christ,  he  says,  "  It  was  not  possible  that  (such  a  one 
as)  he  (Christ)  should  be  holden  of  it  (death)." 

The  apostle  further  says,  "If  Christ  be  not  risen 
.  .  .  then  they  also  which  are  fallen  asleep  in  Christ 
are  perished."  Oh,  those  beautiful  words:  "Fallen 
asleep  in  Christ '  '—kissed  to  sleep,  as  it  were,  by  Christ ! 
If  Christ  be  not  risen,  then  that  loved  one  whom  you 
laid  aside  in  hope  of  a  glorious  resurrection  j  that  dear 
father  who  all  through  life  had  surrendered  to  the  living 
Christ ;  that  precious  mother  who  pillowed  her  head  on 
the  promises  of  Jesus  Christ ;  that  beloved  daughter 
whose  form  you  put  away  in  the  hope  of  the  resurrection 
morning;  that  sweet  child  whose  eyes  you  may  have 
closed  in  death  ; — all  these  precious  loved  ones  to  whom 
you  bade  farewell,  you  will  never  see  again  if  it  be  that 
Christ  be  not  risen.  Then  those  loved  ones  died  as  the 
beasts  of  the  field ;  they  perished,  perished  forever.  Your 
hope  of  meeting  those  whom  you  have  "  loved  long  since 
and  lost  a  while  "  is  a  delusion  ;  you  will  never  see  them 
again,  if  Christ  be  not  risen. 

"If  in  this  life  only  we  have  a  hope  in  Christ,"  the 
apostle  continues,  "we  are  of  all  men  most  pitiable." 
If  our  faith  is  but  a  hope,  a  mere  bubble,  something 
without  substance  or  reality,  then,  above  all  men,  we  are 
to  be  pitied.  The  Christian  has  surrendered  many  pleas- 
ures of  the  world ;  he  has  denied  himself  of  certain  en- 
joyments in  this  life  because  they  conflict  with  his  soul's 


184  I  Corinthians 


deepest  interests  in  Christ ;  he  has  said  "  no "  to  the 
world,  its  pleasures,  its  sins,  its  emoluments,  its  ad- 
vancements ;  he  has  practiced  a  life  of  self-denial.  And 
for  what?  In  hope  of  a  glorious  reward  in  that  future, 
risen  life.  But  if  there  be  no  such  blissful  existence ;  if 
there  be  no  home  into  which  we  are  to  be  welcomed  by 
the  Father ;  if  there  be  no  King  to  say,  "  Well  done,  ex- 
change mortality  for  life  ; "  if  there  be  no  Christ  to  say, 
"Enter  into  the  kingdom  prepared  for  you,"  then  the 
Christian  simply  falls  down  dead  ;  he  is  to  be  pitied ;  he 
has  made  a  tremendous  mistake.  The  pleasures  of  the 
world  are  more  than  a  mere  hope ;  they  are  not  altogether 
a  sham  ;  they  are  worth  something  at  least.  But,  with- 
out the  reality  of  the  future,  the  Christian  has  not  even 
that.  He  has  given  up  something  for  nothing.  Chris- 
tianity without  the  resurrection  of  Christ  is  the  pity  of  a 
tremendous  disappointment.  It  is  dead  loss.  The  Chris- 
tian is  foolish,  pitiable  above  all  men.  Give  him  your 
pity,  poor  soul,  he  has  surrendered  that  which  has  some 
substantiality  about  it  in  this  world  for  a  bubble,  for  a 
mere  hope,  for  something  that  will  have  no  materializa- 
tion in  the  world  to  come.  "  If  in  this  life  only  we  have 
hope  in  Christ,  we  are  of  all  men  most  pitiable." 

If  the  resurrection  of  Jesus  Christ  be  not  a  fact,  then 
the  apostles  are,  on  their  own  confession,  "found  false 
witnesses."  The  word  "found"  here  means  to  be  de- 
tected or  discovered  in  the  perpetration  of  a  fraud.  The 
word  has  a  moral  meaning.  It  is  used  in  connection  with 
detection  of  forgery.  If  Christ  had  not  risen  from  the 
dead,  the  apostles  were  guilty  of  fostering  fraud  upon  the 
people.  It  is  remarkable  to  note  that  the  apostle  uses  the 
word  "false,"  not  mistaken,  deceived,  or  deluded;  nor 
does  he  say  that  the  resurrection  of  Christ  is  a  vision  or 
hallucination  of  the  apostles,  whose  imagination  had 
probably  been  overwrought  by  reason  of  their  relation  to 


Doctrinal  Discussion — The  Resurrection     185 


Jesus  Christ.  If  they  had  not  been  eye-witnesses  of  the 
resurrection  and  the  risen  Christ,  then  they  were  guilty 
of  willingly  and  knowingly  perpetrating  a  fraud  upon  the 
Church.  Even  the  remote  possibility  of  being  deceived 
is  ignored  by  the  apostle.  It  is  a  case  of  indubitable  fact 
or  deliberate  falsehood. 

That  the  apostle  was  hurt  and  stung  by  such  an  infer- 
ence is  evident  from  his  language.  He  felt  that  he  was 
not  being  believed.  He  and  the  other  apostles  claimed 
to  have  seen  the  Christ,  to  have  spoken  with  Him,  to 
have  received  their  commission  from  Him.  To  the 
apostles  Christianity  did  not  rest  merely  upon  a  divine 
revelation,  but  also  upon  the  basis  of  historical  fact — on 
the  fact  that  its  Founder  really  rose  from  the  dead  ac- 
cording to  the  Scriptures,  and  that  they  had  actually 
seen  Him.  To  deny  this  fact,  to  which  the  apostles 
claimed  to  have  been  eye-witnesses,  was  virtually  to  make 
them  out  to  be  deceivers  and  liars. 

Not  only  are  the  apostles,  but  God  Himself  is  involved 
in  this  charge  of  false  witness.  From  the  language  used, 
it  might  legitimately  be  inferred  that  there  had  been 
collusion  between  God  and  these  apostles.  They  had 
testified  of  God  that  He  was  righteous  and  that  His 
righteousness  had  been  shown  in  raising  Jesus  Christ 
from  the  dead,  which,  of  course,  was  not  true  if  Jesus  did 
not  actually  rise  from  the  tomb  in  Joseph's  garden. 

It  follows  then,  if  the  apostles  were  false  witnesses, 
which  would  be  the  case  if  Christ  did  not  actually  rise 
from  the  dead,  that  the  greater  part  of  the  New  Testa- 
ment, with  all  its  revelation  of  God,  redemption,  and  the 
future  life,  cannot  be  considered  reliable.  Let  us  not  for- 
get that  fourteen  out  of  the  twenty-seven  books  composing 
the  New  Testament  were  written  by  the  Apostle  Paul.  If 
the  apostle  is  a  false  witness,  then  these  books  are  false 
and  cannot  be  relied  upon  as  a  guide  in  matters  of  faith. 


i86  I  Corinthians 


Just  think  of  it !  These  wonderful  Pauline  epistles  with 
their  glorious  doctrine  of  the  person  and  work  of  Christ 
as  set  forth  in  the  epistles  to  the  Ephesians,  Philippians, 
Colossians,  and  possibly  Hebrews  ;  the  wonderful  doc- 
trine of  the  Church  as  set  forth  in  the  epistles  to  the  Cor- 
inthians, Timothy,  and  Titus  j  the  glorious  and  comfort- 
ing doctrine  of  the  second  coming  and  a  future  life  of 
blessedness  for  the  saints ; — all  these  books,  which  have 
been  the  cause,  inspiration,  and  power  of  the  finest  moral 
achievements  of  the  ages,  truths  which  have  been  courage 
to  the  living  and  strength  to  the  dying — if  Christ  be  not 
risen,  then  all  these  glorious  writings  are  false  ;  they  are 
not  what  they  profess  to  be ;  they  are  forgery  and  a  sham. 
Indeed,  we  may  go  farther  and  say  that  if  God,  who  is 
said  to  have  spoken  through  all  the  writers  of  the  entire 
Bible,  is  a  party  to  this  false  witness  of  the  resurrection 
of  Jesus,  then  we  have  no  Bible  at  all.  This  is  by  no 
means  dealing  unfairly  or  harshly  with  the  subject  or  its 
alternative.  The  whole  Bible  rises  or  falls  with  the  proof 
of  the  resurrection  of  Christ. 

If  Christ  be  not  risen  from  the  dead,  then  there  is  no 
redemption  from  sin,  pardon,  or  forgiveness  ;  we  are  yet 
in  our  sins.  Jesus  Christ  and  the  apostles  taught  that  the 
death  of  Christ  on  the  cross  was  vitally  connected  with 
our  redemption  and  pardon  ;  that  it  was  an  atonement  for 
our  sins,  and  the  ground  on  which  a  righteous  God  could 
pardon  sinful  and  sinning  men.  Indeed,  in  this  very 
chapter,  the  apostle  says  that  "Christ  died  for  our  sins." 
The  resurrection  of  Christ  was  the  Father's  approval  of 
the  sacrifice  of  the  Son.  If  the  body  of  Christ  remained 
in  that  tomb  in  Joseph's  garden  ;  if  Jesus  did  not  rise 
from  the  dead  on  the  third  day,  according  to  the  Scrip- 
tures, He  must  still  remain  under  the  power  of  death. 
How  can  He  then  deliver  us  from  death,  which  is  the 
wages  of  sin  1    If  He  is  not  able  to  deliver  Himself  from 


Doctrinal  Discussion — The  Resurrection     187 

its  power  and  dominion,  then  His  death  has  not  accom- 
plished its  intended  purpose  of  pardon  and  forgiveness, 
and  we  are  still  under  sin's  guilt,  dominion,  and  power. 
If  Christ  be  not  risen,  we  are  hopelessly  lost  in  our  guilt 
and  sin ;  then  His  death  has  wrought  only  imaginary 
changes,  and  has  deluded  its  most  faithful  adherents. 
"We  have  simply  put  faith  in  the  wrong  person  and  in  the 
wrong  thing. 

And  yet  in  view  of  all  these  things,  we  are  told  that  it 
makes  no  difference  to  Christianity  whether  we  believe 
that  Christ  rose  from  the  dead  or  not.  On  the  contrary, 
the  resurrection  of  Jesus  Christ  is  the  very  crux,  the  very 
heart  of  Christianity. 

2.  The  General  Resurrection  of  All  Men  Assured 
by  Christ's  Resurrection  (xv.  20-28). 

(a)  Because  Christ  Arose,  All  Men  Will  Arise  (xv. 
20-22).  Verse  22  is  the  key-note  to  this  section  :  ''For 
as  in  Adam  all  die  (physically),  even  so  in  Christ  shall 
all  be  made  alive"  (physically),  for  it  is  the  resurrection 
of  the  body,  and  not  the  spiritual  quickening  of  the  soul, 
that  Paul  is  here  discussing.  Just  as  the  resurrection  of 
Christ  is  an  earnest  or  proof  of  a  coming  judgment  day 
(Acts  xvii.  31  E.  v.),  so  it  is  here  of  the  general  resur- 
rection. 

(6)  The  Order  of  the  Besurrection  (xv.  23-28).  Christ 
is  the  first-fruits;  then  comes  the  resurrection  of  the 
saints ;  then  of  the  wicked  ;  then  comes  the  end.  The 
use  of  the  word  ''then"  in  these  verses  indicates  se- 
quence (cf.  XV.  5,  6,  7,  17;  xii.  28;  Mark  iv.  17,  28; 
Galatians  i.  18,  21 ;  ii.  1 ;  1  Timothy  ii.  13  ;  1  Thessalo- 
nians  iv.  17  ;  James  iv.  14 ;  John  xi.  7  ;  Hebrews  vii. 
2,  27).  On  the  order  of  the  resurrection  compare  Daniel 
xii.  2  (Hebrew)  ;  Luke  xx.  35  ;  John  v.  25  ;  Acts  iv.  2 ; 
Revelation  xx.  4,  5,  6  ;  Hebrews  xi.  35. 

3.  The    Argument   from  Experience  (xv.   29-34). 


i88  I  Corinthians 


Paul  has  already  referred  to  this  argument  by  reference  to 
the  change  in  their  lives  since  they  had  received  Christ 
as  Saviour  (xv.  2,  17).  Now  he  refers  to  a  custom  extant 
among  them,  of  baptizing  for  the  dead.  It  seems  to  have 
been  the  belief  of  some  that  if  they  were  baptized  in  the 
stead  of  some  one  of  their  friends  or  loved  ones — e.  g., 
who  had  died  unbaptized — then  some  spiritual  benefit 
would  accrue  to  the  deceased  in  the  future  life.  Not  that 
Paul  believed  or  sanctioned  any  such  doctrine,  for  the 
distinction  between  the  "they"  of  verse  29,  and  the 
''  we  "  of  verse  30  shows  a  contrast. 

Further,  what  advantage  is  there  in  martyrdom  or  liv- 
ing in  constant  expectation  of  it  for  the  cause  of  Christ  if 
there  be  no  resurrection  of  the  body  as  well  as  an  existence 
beyond  the  grave  ? 

Paul's  reference  to  having  fought  with  beasts  at  Ephesus 
is  probably  figurative,  and  refers  to  his  deadly  conflicts 
with  the  Jews,  probably  especially  at  Ephesus  (cf.  iv.  9  ; 
2  Timothy  iv.  17  ;  Titus  1.  12 ;  Matthew  vii.  15 ;  2  Cor- 
inthians i.  8,  9 ;  Acts  xx.  19 ;  Psalm  xxii.  12,  13,  20,  21). 
Paul  was  a  Eoman  citizen  with  all  the  rights  and  privi- 
leges accruing  therefrom  (cf.  Acts  xxii.  24-29).  That 
fact  alone  would  protect  him  from  being  thrown  to  the 
wild  beasts.  Ignatius,  in  his  epistle  to  the  Eomans,  says, 
"From  Syria  even  unto  Eome,  I  fight  with  beasts,  both 
by  land  and  sea,  both  night  and  day,  being  bound  to  ten 
leopards — I  mean  a  band  of  soldiers." 

4.  Objections  to  the  Resurrection  of  the  Body  An- 
swered (xv.  35-37).  Two  questions  are  asked  :  the  first 
concerns  the  manner ^  and  the  second  the /orm  of  the  res- 
urrection. Paul's  answer  to  the  first  is  that  the  resurrec- 
tion of  the  body  takes  place  through  the  death  of  the 
body  ;  to  the  second,  that  the  body  that  is  raised  is  a  spir- 
itual body. 

(a)    The  Analogy  in  Nature;  and  the  Scripture  (xv. 


Doctrinal  Discussion — The  Resurrection      189 

35-49).  Just  as  what  we  sow  in  nature  is  quickened  only 
after  it  dies,  so  is  it  with  the  body,  which  must  die  before 
it  can  be  quickened  into  everlasting  life. 

Just  as  the  body  of  the  seed  which  rises  from  the 
ground  is  different  from  that  which  is  placed  under  the 
ground,  so  is  it  with  the  resurrection  of  the  body.  Yet 
the  identity  is  preserved.  You  sow  a  grain  of  wheat,  and 
wheat,  not  a  rose,  comes  up.  "  Dissolution  is  not  loss  of 
identity." 

What  was  the  nature  and  likeness  of  Christ's  resur- 
rection body,  which  our  resurrection  body  is  to  resemble  ? 
It  was  a  real  body  (Luke  xxiv.  39)  ;  recognizable  (Luke 
xxiv.  31 ;  John  xx.  16)  ;  powerful  (John  xx.  19). 

The  characteristics  of  the  believer's  resurrection  body 
as  set  forth  in  1  Corinthians  xv.  :  It  is  not  flesh  and 
blood  (xv.  50,  51;  cf.  Hebrews  ii.  14;  2  Corinthians 
V.  1-6  J  Luke  xxiv.  39) — "flesh  and  bones,"  so  not  pure 
spirit;  a  real  body.  It  is  incorruptible  (xv.  42)— no 
decay,  sickness,  pain.  It  is  glorious  (xv.  43 ;  2  Corin- 
thians iii.  18  ;  Eevelation  i.  13-17) ;  compare  the  trans- 
figuration (Matthew  xvii.).  It  has  been  said  that  Adam 
and  Eve  in  their  unfallen  state  possessed  a  glorious  body. 
The  face  of  Stephen  was  glorious  in  his  death  (Acts 
vi.  15).  It  is  powerful  (xv.  43) — not  tired  or  weak  ;  no 
lassitude.  Compare  now — ''  the  spirit  is  willing,  but  the 
flesh  is  weak  "  ;  not  so  then.  It  is  a  spiritual  body 
(xv.  44).  Here  the  soul  is  the  life  of  the  body  ;  there  the 
spirit  will  be  the  life  of  the  body.  It  is  heavenly  (xv. 
47-49). 

Conclusion 
(^Chapter  xvi.) 

Two  thoughts  are  in  the  conclusion  :  first,  matters  per- 
taining to  the  collection  for  the  saints  (xvi.  1-4)  ;   and 


IQO  I  Corinthians 


secoud,  personal  matters,  greetings,  aud  farewells  (xvi. 
5-24). 

Regarding  the  collection  from  the  Gentile  churches  for 
the  poor  saints  at  Jerusalem,  Paul  calls  for  a  regular, 
systematic,  proportionate  giving  from  one's  income  to  the 
work  of  the  Lord.  He  suggests  that  such  giving,  care- 
fully attended  to,  would  be  far  more  satisfactory  than  a 
big  offering  taken  at  his  coming,  probably  on  the  spur  of 
some  enthusiasm.  Christian  giving  should  be  the  result 
of  a  settled  principle,  not  of  a  spasmodic  impulse.  The 
offering  should  be  equal  to  the  occasion  and  need  (xvi.  4). 

Like  the  rest  of  Paul's  epistles,  the  last  chapter  is  taken 
up  with  personal  greetings  and  farewells — with  matters 
of  a  personal  and  secular  nature.  **  With  Paul,  personal 
considerations  were  not  lost  in  general  philanthropy.  He 
put  values  on  the  courtesies  of  life.  There  are  minds 
which  are  indifferent  to  such  things,  aud  fancy  them- 
selves above  them.  But  love  is  dependent  on  forms — 
courtesy  of  etiquette  guards  and  protects  courtesy  of 
heart.  Note  the  words  '  As  touching  our  brother  Apol- 
los' — note  the  perfect  absence  of  all  mean  jealousy  in 
Paul's  mind.  This  is  magnanimity  and  true  delicacy  of 
heart.  The  Christian  greeting  draws  those  who  are 
greeted  in  Christ." 

"Anathema,  Maranatha" — so  this  word  and  work  of 
Christ,  which  is  able  to  save  our  souls,  is  read  by  each 
of  us,  either  for  a  blessing  or  a  curse. 


II  Corinthians 


Synopsis  of  II  Corinthians 

Introductory. 

I,  The  Introduction  to  the  Book  (i.  1-14). 

1.  The  address  and  greeting  (i.  i,  2). 

2.  The    thanksgiving   and   hope   for  the  Corinthian  be- 

lievers (i.  3-14). 

II.  Matters  Concerning  the  Apostle's  Visit  to  the 

Church  at  Corinth  (i.  15-vii.  ib). 

1.  The  deferred  visit  and  its  purpose  (i.  i  5-ii.  17). 

(a)   The  matter  discussed  in  general  (i.  15-22). 
(i)  The   real   reason   for  the  postponement  of  the 

visit  (i.  23-ii.  4). 
(f)  The   need  for  such   discipline  and  severity  has 

now    been    removed    by    the    penitence    and 

restoration  of  the  offending  party  (ii.  5— 1 1  ,1. 
(jd)  The  news  from  Titus  comforts  the  apostle  and 

makes  possible  a  visit  characterized  by  joyful- 

ness  (ii.   12^17). 

2.  The    dignity    and    superiority   of   the  apostolic  office 

(iii.  i-vi.  10). 

(a)  Apostolic  credentials  (iii.  1-3). 

(^)  Such  credentials   give   no   ground  for  apostolic 

boasting,  for  they  are  the  work  of  God  (iii. 

4-11). 
(r)   The   possession    of  so  glorious  a  gospel  gives 

boldness  of  speech  (iii.  12-18). 

3.  The  office  of  the  ministry  exercised  in  all  sincerity  by 

the  apostle  (iv.  1-6). 
(a)   The  sincerity  of  the  apostle's  ministry  (iv.  1-6). 

4.  The    divine    provision    supports   and   encourages   the 

apostle  in  his  labors  for  God  (iv.  7-v.   10). 
[a)  The  simplicity  of  the  instrument  (iv.  7). 
(^)  The  support  of  the  ministry  (iv.  8-v.  10). 
193 


194  Synopsis  of  II  Corinthians 

5.  The  apostle's  vindication  (v.  1  i-vi.  10). 

(/?)  The  apostle's  experience  (v.  11  — 19). 

(^)  The  sufferings  of  the  apostle  (v.  20-vi.  10). 

6.  Confidential    relations    between    the   apostle   and   the 

Corinthians  restored  (vi.  ll-vii.  16). 
(<7)  The   plea  for  the  establishment  of  confidential 

relations  (vi.  i  i-vii.  4). 
(J>)  Confidential   relations   between  the  apostle  and 

the    Corinthian    believers    reestablished    (vii. 

5-16). 

III.  Matters   Concerning  the  Collection  for  the 

Poor  Saints  at  Jerusalem  (viii.  i-ix.  15), 

1.  Exemplary  beneficence  (viii.  1-15). 

(a)  Illustrated  in  the  matchless  giving  of  the  Mace- 
donian churches  (viii.  1-5). 

(^)  The  example  of  our  Lord  Jesus  Christ  (viii.  9). 

(f)  The  direct  appeal  to  the  Corinthian  church  to 
give  to  the  fund  for  the  poor  saints  at  Jerusalem 
(viii.  6-8,  10-15). 

2.  The   care   to   be   exercised  with  reference  to  raising 

and  distributing  the  collection  (viii.  l6-ix.  5). 

3.  The  nature  and  blessing  of  true  giving  (ix.  6-15). 

IV.  Paul's    Apostolic    Character   and  Authority 

Vindicated  (x.  i-xiii.  10). 

1.  The  insinuations  against  the  apostle  stated  and  vindi- 

cated (x.  1-12). 

(a)  The   charges   of  cowardice  and  weakness  (x. 

1-12). 

2.  Paul's    glorying    is   according  to  the  divine  standard 

(x.  13-18). 

3.  The  emoluments  and  evidences  of  apostleship  (xi.  l- 

xii.  18). 
{a)  The  emoluments  of  apostleship  (xi.  i-xii.  10). 

(b)  The  evidences  (xii.  11-21). 

4.  Apprehensions    in    view    of    Paul's    intended    visit 

(xiii.  I- 10). 

The  Conclusion  (xiii.  11-14). 


Introductory 


ITS  Relation  to  the  First  Epistle  to  the  Corinthians. 
That  it  has  such  is  indicated  by  allusions  to  the  first 
epistle  (ii.  2,  4 ;  vii.  8).  Some  have  thought  that 
these  references  deal  with  au  epistle  other  than  what  we 
know  as  1  Corinthians,  which  other  epistle,  it  is  claimed, 
was  lost  (cf.  1  Corinthians  v.  9).  In  that  case  our 
1  Corinthians  would  be  2  Corinthians.  The  reason  for 
the  theory  of  this  lost  epistle  to  the  Corinthians  lies  in 
the  claim  that  the  contents  of  what  we  know  as  1  Corin- 
thians are  not  severe  enough  to  warrant  such  language  as 
Paul  uses  in  describing  his  previous  letter  to  the  Corin- 
thian church.  Yet  1  Corinthians  ii.  16  ;  iii.  2  ;  iv.  8, 
18-21 ;  V.  1-8;  vi.  5-8  ;  xi.  17-22  ;  xv.  35,  36  seem  severe 
enough,  do  they  not  ?  However,  the  case  of  one  or  two 
lost  letters  is  problematical.  We  have  two  epistles — of 
that  we  are  certain  ;  and  we  must  deal  with  them. 

The  apostle  was  naturally  anxious  to  know  what  effect 
his  former  letter  had  had  upon  the  Corinthian  church. 
Such  a  report  was  expected  from  Timothy,  who  was  to 
have  arrived  shortly  after  the  epistle  had  been  received 
(1  Corinthians  iv.  17  ;  xvi.  10).  Apparently,  Timothy 
had  not  been  as  favorably  received  as  the  apostle  had 
expected,  probably  because  of  the  party  divisions  (1  Corin- 
thians i.  11-13)  and  existing  strife  among  the  members. 
This  fact  disturbs  Paul ;  so,  subsequently,  he  sends  Titus 
to  Corinth  to  become  acquainted  with  conditions  and  re- 
port to  him  (2  Corinthians  ii.  12,  13  ;  vii.  6,  7).  For 
some  reason  or  other  Titus  is  delayed.  Paul  becomes  ex- 
ceedingly anxious — so  much  so  that  he  cannot  wait  at 

195 


196  II  Corinthians 


Troas  (2  Corinthiaus  ii.  11-13),  but  passes  into  Europe 
to  the  Macedonian  city  of  Philippi  (2  Corinthians  ii.  13), 
where  Titus  meets  him  and  brings  a  report  of  miugled 
joy  and  sorrow  :  joy  because  of  the  manner  in  which  they 
had  received  the  apostle's  exhortations,  rebuke,  and  coun- 
sel in  his  previous  letter  (2  Corinthians  vii.  9-16;,  haviug 
carried  out  his  injunction  regarding  discipline  (1  Corin- 
thians V.  1-8  J  cf.  2  Corinthians  ii.  4—11)  ;  sorrow  because 
the  anti-Pauline  element  and  Judaistic  teachers  had  ma- 
ligned him,  personally,  and  officially.  ''He  was  charged 
with  fickleness  (2  Corinthians  i.  15-20) ;  self-laudation 
(2  Corinthians  iii.  1 ;  v.  12  ;  x.  8) ;  unrightful  assump- 
tion of  authority  (2  Corinthians  x.  14) ;  with  being  a 
traitor  to  his  country  and  an  apostate  from  his  faith 
(2  Corinthians  xi.  22)  ;  not  a  true  minister  of  Christ 
(2  Corinthians  x.  7  ;  xi.  23)  ;  and  putting  himself  on  a 
level  with  the  apostles  (2  Corinthians  xi.  5 ;  xii.  11)." 
They  made  attacks  on  the  private  life  of  the  apostle 
(2  Corinthians  i.  17,  18,  23  ;  ii.  1  ;  x.  10;  xiii.  2).  They 
said  he  ran  away  from  Damascus  (xi.  32,  33)  and  from 
Corinth  (ii.  1 ;  xiii.  2) ;  that  he  was  vacillating  (i.  17, 
18) ;  impious  (x.  8) ;  cowardly  (i.  23 ;  xiii.  2) ;  con- 
scious of  imposture  and  consequently  did  not  dare  take 
support  (xi.  7-9;  xii.  14),  yet  guilty  of  getting  it  by 
questionable  means  (vii.  2  ;  xii.  17,  18)  if  not  by  stealing 
(viii.  20,  21).  They  ridiculed  his  personal  presence 
(x.  10)  and  his  speech  (xi.  6),  In  the  first  epistle  Paul's 
apostleship  had  been  questioned  and  criticized,  but  in 
the  second  epistle  he  is  openly  defied,  insulted,  and 
laughed  at. 

Naturally,  Paul  is  hurt,  cut  to  the  quick,  and  speedily 
springs  to  the  defense  of  his  personal  character  and 
apostleship  (iii.  5  ;  iv.  5 ;  x.  8  ;  xi.  16-18 ;  xii.  1,  11). 

How  severely  the  apostle  rebukes  these  false  charges 
and  false  teachers  !     How  strong  the  language  he  uses 


Introductory  197 

agaiust  them  (x.  7 ;  xi.  3,  4,  5,  13,  22,  23 ;  xii.  11,  12)  ! 
Such  false  teachers  are  corrupters  of  the  gospel  (ii.  17; 
iv.  2 ;  xi.  3,  13),  but  not  of  Paul's  gospel  (iii.  5-10 ;  xi. 
4,  14)  ;  they  had  brought  down  the  standard  of  spiritual 
life  to  meet  their  own  low  level  of  living  (x.  12) ;  instead 
of  trying  to  break  new  ground  to  win  souls,  they  had 
entered  upon  the  field  and  labors  of  the  apostle,  and 
sought  to  undo  his  work  (s.  15,  16)  ;  they  exacted 
maintenance  by  force  (xi.  15-20)  ;  they  were  no  less  than 
ministers  of  Satan  (xi.  15),  although  they  carried  with 
them  letters  of  recommendation  (iii.  1). 

Time  and  Place  of  Writing.  This  epistle  was 
written,  probably,  from  the  Macedonian  city  of  Philippi 
(or  Thessalonica)  (ii.  13 ;  vii.  5 ;  viii.  1 ;  ix.  2,  4),  some 
few  months  after  the  first  epistle  was  written — about 
57  A.  D. 

Titus  was  probably  the  bearer  of  the  epistle  (viii.  23  j 
ix.  3,  5). 

The  Occasion  and  Purpose  of  Writing. 

1.  The  return  of  Titus  with  good  news  regarding  the 
reception  by  the  Corinthian  Christians  of  Paul's  former 
epistle  to  them  (i.  8;  ii.  13  ;  vii.  6-13). 

2.  To  defend  his  character  and  apostolic  authority 
against  the  insinuations  of  false  teachers. 

3.  To  encourage  benevolence  in  behalf  of  the  poor 
saints  at  Jerusalem. 

4.  To  put  the  Corinthians  in  a  proper  state  of  mind 
for  his  intended  visit. 


The  Introduction  to  the  Book 

(i.  l-U) 

THE  introduction  contains  two  thoughts :  the 
Address  and  Greeting  (i.  1,  2),  and  the  Thanks- 
giving (i.  3-14). 

1.  The  Address  and  Greeting  (i.  1,  2).  The  address 
is  similar  to,  only  briefer  than  that  of  the  first  epistle 
(for  which  see  pp.  115,  116).  Timothy  is  associated  with 
Paul  (not  as  author,  but  as  sender  of  the  epistle)  instead 
of  Sosthenes  (cf.  1  Corinthians  i.  1). 

''The  church  of  God  which  is  at  Corinth,  with  all  the 
saints  which  are  in  all  Achaia  "  are  addressed.  Not  that 
the  epistle  is  encyclical  with  regard  to  its  application, 
for  surely  a  recognition  of  the  nature  of  its  peculiar  con- 
tents shows  that  it  has  its  strict  and  almost  exclusive  ap- 
plication to  the  church  at  Corinth.  Probably  the  region 
round  about  Corinth  is  included  (cf.  1  Corinthians  xvi.  15  ; 
Acts  xix.  21),  Corinth  doubtless  being  looked  upon  as  the 
mother  church.  Eeference  is  made  to  the  local  churches 
of  this  region  in  viii.  1,  18,  19,  23,  24  ;  xi.  8,  28  ;  xii.  13  ; 
consequently  the  salutation  here  is  probably  limited  to 
the  church  as  a  regularly  established  assembly  and  also 
to  the  scattered  saints  in  and  about  that  region.  The 
words  may  be  a  gentle  reminder  to  the  proud  Corinthian 
church  that  it  was  not  important  enough  to  be  the  whole 
thing.  As  the  Corinthian  believers  are  the  church  of 
God,  so  Paul  is  the  apostle  of  Christ  Jesus. 

2.  The  Thanksgiving  and  Hope  for  the  Corinthian 

198 


The  Introduction  to  the  Book.  199 

Believers  (i.  3-14).  The  apostle  is  grateful  to  God  for 
the  comfort  he  has  found  in  all  his  tribulation  for  the 
gospel's  sake,  not  only  for  its  personal  blessing,  but  also 
for  its  altruistic  effect  and  the  sympathy  which  it  has 
created.  His  troubles  have  been  serious  and  heavy. 
They  have  bowed  him  down.  They  are  described  aa 
"above  measure,"  as  "a  sentence  of  death,"  and  *'so 
great  a  death."  Such  sufferings  are  to  be  expected — 
they  came  to  Christ ;  they  will  come  to  His  followers 
(John  XV.  20 ;  2  Timothy  iii.  12).  The  Head  suffered  ; 
so  must  also  the  body.  Indeed,  just  as  Christ  suffered 
for  the  redemption  of  the  Church,  so  the  Church  must 
suffer  for  its  upbuilding.  There  was  no  crown  without 
suffering  for  Him  ;  neither  will  there  be  for  us  (cf.  2  Tim- 
othy ii.  12  ;  iii.  12).  Strange  that  the  followers  of  Christ 
suffer  for  well-doing !  Yet  so  it  is.  So  did  Christ  suf- 
fer ;  so  will  His  followers.  This  is  the  mystery  of  the 
cross  which  the  reason  of  man  cannot  reconcile.  The 
sufferings  of  the  Church  are  the  trials  of  Christ.  It  is  as 
though  they  were  inflicted  on  Him,  so  closely  identified 
is  Christ  with  His  Church  (cf.  1  Corinthians  xii.  12). 

The  sufferings  of  life  are  a  discipline  in  the  school  of 
experience.  They  are  for  our  comfort,  confidence,  and 
sympathy  (cf.  Hebrews  iv.  15).  Only  as  we  suffer  do  we 
know  the  comfort  of  God  and  are  we  able  to  comfort 
others  in  like  circumstances.  As  to  ourselves,  such  suf- 
fering awakens  our  conscience  (i.  12),  draws  us  nigh  to 
God  (i.  9),  imparts  hope  to  our  longing  hearts  by  bidding 
us  look  to  the  future  (i.  10),  and  puts  us  into  sympathy 
with  others  (i.  7).  To  shrink  from  suffering  is  to  lose  the 
opportunity  for  helpful  comfort  to  others.  The  soldier 
who  sits  around  the  camp-fire  will  not  know  what  true 
bravery  is.  "  The  admonitions  of  a  veteran  general  have 
a  power  which  no  young  captain  can  have."  He  who 
lacks  suffering  lacks  equipment  for  his  work. 


200  II  Corinthians 


God's  comfort  extends  to  every  aud  all  trouble— 
whether  of  body  or  mind.  No  less  than  ten  times  in 
these  verses  is  the  comfort  which  God  gives  us  under  all 
circumstances  referred  to. 


n 

Matters  Concerning  the  Apostle's  Visit  to 
the  Church  at  Corinth 

(i.  15-vU.  16) 

1.    The  Deferred  Visit  and  Its  Purpose  (1.  15-11.  17). 

(a)  The  Matter  Discussed  in  General  (i.  15-22).  For 
legitimate  reasons  the  apostle  had  deferred  his  visit  to 
Corinth.  The  enemies  of  the  apostle  had  taken  this 
postponement  as  an  occasion  to  charge  him  with  fickle- 
ness and  double-dealing  in  his  plans — with  making  prom- 
ises with  no  thought  of  keeping  them  ;  they  accused  him 
of  being  a  man  moved  too  much  by  the  impulse  of  the 
flesh  (i.  17)  rather  than  by  a  determined  purpose.  They 
inferred  that  he  was  a  diplomat  or  a  Jesuit,  or  perhaps 
both. 

The  apostle  appeals  to  the  faithfulness  of  God  and  to 
the  unchanging  nature  of  the  gospel  he  had  preached 
in  their  midst  to  witness  against  any  such  insinuations 
laid  against  his  character.  "Prophets  and  apostles  can 
be  trusted  because  God,  who  chose  them,  is  faithful" 
(cf.  1  Timothy  i.  12).  The  Son  of  God,  whom  Paul  had 
preached  among  them,  was  not  a  vacillating  Saviour — a 
reed  shaken  with  the  wind.  Christ  was  a  rock,  and  on 
Him  every  promise  of  God  was  established.  Is  it  not 
likely,  therefore,  that  His  ministers  also  will  be  likewise  ? 
Jesus  Christ  was  God's  "Amen"  to  every  promise,  and 
upon  Him  we  may  absolutely  rely  and  firmly  build  our 
hopes.     He  is  immutable  and  unchangeable.     Such  a 

201 


202  II  Corinthians 


Christ  and  gospel  Paul  proclaims,  lives  for,  and  glorifies. 
Is  it  not  likely  that  the  ministers  of  such  a  Saviour  would 
be  likewise?  Is  it  likely  that  Paul,  as  an  apostle  of 
Christ,  wotild  be  guilty  of  duplicity,  fickleness,  and  un- 
reliableness  in  statement  ?  It  is  surely  incredible  that  a 
true  minister  of  Christ,  the  "Amen"  of  God,  should  be 
insincere,  fickle,  and  unfaithful.  God  had  anointed  the 
Apostle  Paul,  even  as  He  had  anointed  Jesus,  and  sealed 
him  also  to  this  ministerial  work  (i.  21,  22).  Whom  God 
anoints  and  seals  He  also  confirms.  God,  who  is  faith- 
ful, would  not  call  an  unworthy  and  unreliable  instru- 
ment, nor  are  those  whom  God  calls  likely  to  be  fickle 
and  unfaithful,  but  cause  glory  to  be  given  to  God  for  His 
faithfulness.  Such  a  God  Paul  calls  as  a  witness  to  his 
sincerity  and  vindication  of  his  character  (i.  23).  Not 
levity,  but  consideration  (1  Corinthians  iv.  21 ;  vii.  28) 
led  to  the  apostle's  change  of  plans  (cf.  xiii.  10 ;  1  Cor- 
inthians iv.  18,  19).  It  was  to  spare  the  Corinthians,  not 
because  of  any  fickleness  on  his  part,  that  the  intended 
visit  to  Corinth  had  been  postponed.  Conditions  were 
such  in  the  Corinthian  church  as  to  make  it  necessary 
that  Paul  should  come  to  them  with  a  rod  of  iron  (1  Corin- 
thians iv.  21 ;  vii.  28 ;  2  Corinthians  xiii.  10).  This  he 
disliked  to  do.  He  would  prefer  to  wait  until  their  atti- 
tude changed,  so  that  he  could  come  to  them  in  love. 
He  would  be  among  them  as  a  helper,  not  as  a  master. 
No  tyrannical,  despotic  lord  would  he  be  (cf.  i.  24 ; 
1  Corinthians  vii.  35  ;  2  Corinthians  x.  8 ;  xii.  10).  He 
would  gladden,  not  sadden  them.  Fellow-laborers  are 
the  apostles.  He  would  be  "a  helper  of  their  faith" — 
that  faith  which  has  united  both  him  and  them  to  the 
same  Christ  (i.  21)  and  which  therefore  forbids  anything 
like  dissembling  or  fickleness  (cf.  i.  24).  Such  help  from 
the  apostle  was  needed  to  make  full  their  joy  and  increase 
their  faith  (cf.  Philippians  i.  25 ;  Eomaus  xv.  13).     So  it 


Matters  Concerning  the  Apostle's  Visit     203 

would  seem  that  joy  is  the  end  of  the  Christian  life. 
Christianity  is  perfect  when  it  sings  (cf.  1  John  i.  4). 

Thus  the  apostle  explains  how  he  would  be  a  helper  of 
their  joy  and  could  not  very  well  come  to  them  and  cause 
them  sorrow.  He  postponed  his  visit,  therefore,  in  order 
to  give  them  time  to  return  to  obedience,  that  he  might 
come  to  them  in  joy  and  not  sorrow.  He  could  have 
come  to  them  and  severely  reprimanded  them,  but 
this  he  would  not  do.  The  change  in  plans,  there- 
fore, was  the  result  of  a  ''determined  purpose,"  and 
not  the  result  of  levity  or  fickleness.  The  whole  matter 
had  been  prayerfully  and  carefully  thought  out  and  "de- 
termined." 

(6)  The  Real  Reason  for  the  Postponement  of  the  Visit 
(i.  23-ii.  4). 

Negatively :  Paul's  visit  was  deferred  in  order  that  he 
might  spare  the  Corinthian  believers.  It  was  a  feeling 
of  compassion  for  them  in  their  infirmity  and  sin  that  led 
Paul  to  put  off  a  visit  which  must  have  been  necessarily 
characterized  by  severe  rebuke  because  of  their  conduct 
(i.  23 ;  cf.  1  Corinthians  iv.  21— ''What  will  ye?  shall  I 
come  unto  you  with  a  rod,  or  in  love,  and  in  the  spirit 
of  meekness?"). 

Such  authority  in  matters  of  discipline  (although  not 
in  the  matter  of  their  faith)  Paul  had  and  could  exercise 
by  virtue  of  his  apostolic  function  and  office.  The  re- 
buke and  regulation  had  to  do  with  matters  of  discipline 
pertaining  to  their  outward  life  and  conduct  (i.  24). 
Their  faith  and  inward  religious  life  was  a  matter  between 
them  and  their  Lord  (i.  24  ;  cf.  Eomans  xiv.  4-12,  22). 
The  apostle  could  lead  them  into  a  larger  joy,  how- 
ever, by  showing  them  a  more  excellent  way  of  living 
and  serving  Christ. 

What  a  lesson  for  the  pastor  in  his  relation  to  his  peo- 
ple !    He  is  not  to  lord  it  over  them  (cf.  1  Peter  v.  2,  3  ; 


204  11  Corinthians 


Ezekiel  xxxiv.  4 ;  Matthew  xx.  25,  26  ;  Mark  x.  42,  43). 
How  beautifully  Paul  exemplifies  this  spirit  in  his  own 
life  (cf.  Philemon  8-14).  Of  course,  in  so  far  as  the  in- 
spired utterances  of  the  apostle  were  concerned,  they  set 
forth  the  nature,  requirements,  and  objects  of  faith ;  so 
even  the  faith  of  the  Corinthian  believers  was,  to  this  ex- 
tent, controlled  by  the  teaching  of  the  apostles.  Yet, 
outside  of  this,  the  apostles  gloried  in  beiug  helpers,  not 
lords,  over  God's  heritage.  Faith  cannot  be  forced. 
The  apostle  would  bring  about  a  present  joy  which  is  an 
earnest  and  foretaste  of  the  heavenly  joy  to  come  (cf. 
Ephesians  i.  13,  14  ;  Eomans  viii.  23). 

Fositively :  In  thus  sparing  the  Corinthians,  Paul  had 
a  personal  interest — it  was  for  his  own  sake  as  well  as 
theirs.  He  was  in  hopes  that  the  letter  he  had  written 
them,  severe  as  it  was  in  its  nature,  would  so  work  upon 
them  as  to  bring  about  in  them  that  change  of  heart  and 
life  which  would  give  joy  to  both  him  and  them.  In 
order  that  this  letter  might  accomplish  this  desirable 
end,  the  apostle  had  postponed  his  visit. 

No  sorrow  will  be  greater  to  the  true  pastor  than  that 
which  comes  through  the  failure  of  his  flock  to  appreciate 
all  that  God  has  purposed  for  them,  and  no  truer  joy 
than  that  which  comes  when  his  people  are  walking  ac- 
cording to  truth  (cf.  Hebrews  xiii.  17  ;  Eomans  xvi.  19). 

It  is  necessary  at  times  to  cause  grief  in  order  that 
good  may  come.  Apparently  some  former  visit  had  been 
made  amid  grief  and  pain. 

(c)  TJie  Need  for  Such  Discipline  and  Severity  Has  Now 
Been  Removed  by  the  Penitence  and  Restoration  of  the  Of- 
fending Party  (ii.  5-11).  Just  who  the  offending  party 
was  we  may  not  be  quite  certain,  but  very  likely  it  was 
the  one  guilty  of  the  sin  of  fornication  referred  to  in 
1  Corinthians  v. 

The  lesson  of  this  section  is  that  discipline  has  an  end ; 


Matters  Concerning  the  Apostle's  Visit      205 

indeed,  is  but  a  means  to  an  end  (cf.  1  Corinthians  xi. 
28-34 ;  James  v.  13-16).  In  every  case  discipline  must 
be  tempered  with  mercy.  The  penitent  offender  must  be 
restored  and  fellowship  with  the  brethren  again  accorded 
him.  Discipline  may  be  carried  too  far  if  not  governed 
by  Christian  forbearance  and  prudence,  and  may  result  in 
the  complete  discouragement  of  the  offending  party  (cf. 
ii.  5-8).  In  restoring,  as  well  as  in  disciplining  the 
penitent  offender  we  prove  our  love.  Eestoration  is  just 
as  much  an  element  of  love  as  is  discipline.  In  this  for- 
giveness and  restoration  the  apostle  gladly  participates 
(ii.  10).  Not  to  forgive  the  penitent  is  to  give  Satan  (to 
whom  the  offender  had  been  temporarily  committed,  cf. 
1  Corinthians  v.  5)  an  advantage  over  us,  and  so  the 
whole  body  (cf.  "for  yoursakes,"  ii.  10)  of  Christ  suffers 
because  of  the  suffering  of  one  of  its  members. 

To  have  the  mind  of  Christ  (Philippians  ii.  5  ;  Ephe- 
sians  v.  1,  2)  is  to  be  wise  to  the  devices  of  Satan.  Par- 
ticularly is  this  true  with  reference  to  the  matter  of  the 
forgiveness  of  others  (cf.  Matthew  v.  21-26 ;  Ephesians 
iv.  26,  27).  Satan  will  resort  to  any  means  to  get  a  child 
of  God  within  his  grasp  again  or  to  keep  him  within  his 
power  (cf.  Job  chaps,  i.,  ii.  ;  1  Peter  v.  8). 

Despair  is  one  of  Satan's  principal  weapons  (cf.  ii.  7 — 
"  his  sorrow  "  R.  V.).  The  offender  in  question  (1  Cor- 
inthians v.  5)  had  been  "delivered  unto  Satan  for  the 
destruction  of  the  flesh."  The  Corinthians  must  beware 
lest  Satan  get  this  man's  soul  also,  and  he  be  "  swallowed 
up  with  overmuch  sorrow."  Paul  would  have  the  Cor- 
inthians hold  wisely  the  balance  between  a  false  security 
and  a  hopeless  despair.  The  offending  party  should  not 
be  permitted  to  sink  into  either  condition. 

Surely  the  personality  of  Satan  is  very  clearly  taught 
in  this  passage.  For  other  Scriptures  dealing  with  the 
matter  see  Matthew  xiii.  19,  39 ;  John  xiii.  2  ;  Acts  v.  3  ; 


2o6  II  Corinthians 


2  Corinthians  xi.  3,  14 ;  2  Peter  11.  4 ;  Jude  6 ;  cf. 
Ezekiel  xxviii.  12-19  ;  Isaiah  xiv.  12-14. 

As  Paul  had  joined  with  the  Corinthian  believers  In 
the  excommunication  of  this  offender,  thus  giving  the 
matter  apostolic  sanction,  so  now  would  he  unite  with 
them  in  restoring  the  offender  (11.  10),  thus  giving  the 
restoration  emphatic  apostolic  ratification,  which  would 
doubtless  be  of  great  comfort  to  the  repentant  offender. 

The  expression  **in  the  person  of  Christ"  (or  in  the 
face,  or  presence  of  Christ,  cf.  ill.  7,  13,  18)  would  indi- 
cate that  the  forgiveness  is  not  of  Paul  but  of  Jesus 
Christ  through  Paul  (cf.  John  xx.  23 ;  1  John  ii.  12). 
Just  as  in  the  case  of  discipline  the  offender  was  handed 
over  to  Satan  "  in  the  name  of  our  Lord  Jesus  Christ  " 
(1  Corinthians  v.  4),  so  now  the  restoration  takes  place 
*'in  the  name  of  the  Lord  Jesus  Christ."  The  expres- 
sion "in  the  person  of  Christ"  may  also  indicate  that 
the  apostle  acts  towards  the  offender  as  in  the  presence 
of  Christ  and  would  have  them  treat  him  as  though 
Christ  were  actually  looking  on,  as  in  point  of  fact  He 
was  actually  doing. 

How  gently  and  delicately  the  apostle  deals  with  this 
offender  who  has  been  restored  !  He  refers  to  him  in  the 
words  "  if  any  one"  and  "such  a  one"  (cf.  the  same  ex- 
pression in  1  Corinthians  v.  5 — "deliver  such  an  one  over 
to  Satan  ").  How  tactful  we  need  to  be  in  dealing  with 
the  erring  !  How  gentle  we  need  to  be  in  our  methods  of 
restoration  !  The  conduct  of  the  church  towards  an  of- 
fending brother  should  always  aim  at  his  restoration  (cf. 
Galatians  vi.  1-5).  A  church  is  in  danger  of  falling  into 
Satan's  clutches  by  over-severity  just  as  by  over-laxity. 

The  church,  of  course,  should  exercise  discipline  in 
such  a  manner  and  at  such  times  as  the  good  of  the  of- 
fender demands  :  when  the  church  is  threatened  with  in- 
jury because  of  it,  and  when  the  sin  has  been  of  such  a 


Matters  Concerning  the  Apostle's  Visit     207 

nature  as  to  arouse  the  righteous  indignation  of  God's 
people — an  indignation  calling  for  such  an  expression. 
Such  discipline,  however,  should  not  be  without  end.  It 
should  be  discontinued  when  the  end  and  purpose  of  the 
punishment  have  been  secured  and  the  penitence  of  the 
offender  has  been  expressed.  Thus  by  the  proper  dem- 
onstration of  discipline,  punishment  has  been  meted  out 
to  the  offender  and  the  righteousness  of  the  church  vindi- 
cated. 

{d)  The  News  from  Titus  Comforts  the  Apostle  and 
Makes  Possible  a  Visit  Characterized  by  Joyfulness  (ii. 
12-17).  This  section  is  really  a  continuation  of  the 
thought  following  ii.  4,  from  which  the  apostle  digressed 
to  deal  with  the  matter  of  the  offending  brother. 

The  fact  that  God  had  caused  the  apostolic  message  and 
instruction  to  triumph  in  Corinth  as  He  had  elsewhere  is 
a  source  of  rejoicing  to  the  apostle  and  an  encouragement 
to  further  labor.  The  unrest  of  spirit  which  the  apostle 
had  endured  pending  the  knowledge  of  such  a  triumph  in 
relation  to  the  church  at  Corinth  had  interfered  with  his 
labors  at  Troas  (cf.  Acts  xx.  1,  2,  6-13 ;  1  Corinthians 
xvi.  5-9),  where  otherwise  he  could  have  done  a  great 
work  for  God  (cf.  1  Corinthians  xvi.  9 ;  Eevelation 
iii.  8). 

It  is  evident  from  this  statement  that  not  every  *'open 
door"  is  to  be  entered.  Therefore,  every  opportunity, 
call,  or  open  door  is  not  the  will  of  God.  There  may  be 
a  greater  need  and  call  elsewhere  (Acts  xvi.  7-10).  This 
is  a  word  of  caution  which  Christians  are  in  sore  need  of 
to-day,  for  too  easily  are  our  relations  in  our  fields  of  la- 
bor uprooted  by  what  purports  to  be  another  call  of  God 
or  an  open  door  to  work  elsewhere. 

God  had  again,  as  always,  caused  the  apostle  to  triumph 
— not  in  himself,  but  in  Christ,  to  whose  service  he  had 
devoted  himself,  and  whose  gospel  he  has  given  his  life 


2o8  II  Corinthians 


to  proclaim.  Aud  so  God  had  not  only  caused  them,  the 
apostolic  ambassadors,  to  triumph,  but  God  had  also  ex- 
hibited them  as  divine  triumphs  in  themselves.  God  had 
triumphed  in  the  conversion  of  the  apostle  on  the  way  to 
Damascus,  and  He  had  continued  to  set  Paul  forth  as  His 
triumph  again  and  again  throughout  the  years  of  his 
service  for  Him.  "In  our  spiritual  course,  our  only  true 
triuniphs  are  God^s  triumphs  over  us.  His  defeats  of  us 
are  our  only  real  victories. "  Through  such  triumphs  the 
knowledge  of  God  is  diffused  as  odors  were  scattered  along 
the  pathway  of  the  ancient  conquerors  (cf.  Ephesians  v. 
2  ;  Philippians  iv.  18). 

God  had  made  the  ministry  of  the  apostles  life-giving 
or  death-dealing.  To  those  who  looked  upon  the  gospel 
of  Christ  as  mere  fiction  or  the  empty  announcement  of 
the  story  of  a  crucified  man,  aud  who,  in  spite  of  the 
apostolic  testimony,  witnessed  by  the  Spirit,  refused  to 
believe — to  them  the  gospel  was  a  ministry  of  death  :  an 
odor  wafted  from  death,  just  as  the  Eoman  triumphal 
processions  often  ended  in  the  death  of  some  captives. 
On  the  contrary,  to  those  who  believed  and  received  the 
apostolic  message  concerning  Christ  crucified,  risen,  and 
glorified,  it  was  a  message  of  life  :  an  odor  wafted  from 
life.  The  gospel  works  both  ways  (cf.  Matthew  xxi.  44  ; 
Luke  ii.  34 ;  John  ix.  39 ;  1  Peter  ii.  7,  8).  To  which 
class  a  man  belongs,  whether  of  life  (cf.  ill.  1 ;  iv.  2)  or 
of  death  (cf.  iv.  4-6),  is  determined  by  his  attitude 
towards  the  person  and  work  of  Christ.  The  minister  of 
the  gospel  should  think  of  the  permanent  and  eternal  re- 
sults of  his  preaching  (life  or  death)  as  they  will  seem  in 
another  world  (cf.  1  Thessalonians  ii.  19  ;  Hebrews  xiii. 
17  ;  Ezekiel  iii.  16-20 ;  xxxiii.  7-9). 

The  power,  efi&cacy,  and  suffering  of  the  gospel,  and 
the  Producer  of  these  triumphs  is  God  (ii.  16  ;  cf.  iii.  5). 
The  question  asked  in  ii.  16 — "And  who  is  sufiBcient  for 


Matters  Concerning  the  Apostle's  Visit     209 

these  things'?" — is  auswered  in  iii.  5 — "  Not  that  we  are 
sufficient  of  ourselves  to  think  anything  as  of  ourselves  ; 
but  our  sufficiency  is  of  God. " 

This  dependence  upon  God  for  success  leads  to  the  men- 
tion of  those  false  teachers  who  were  hucksters  of  the 
divine  Word,  adulterating  it  according  to  their  own 
whims  and  fancies  in  order  for  gain  or  popularity  (cf. 
1  Timothy  vi.  5),  instead  of  depending  on  the  Holy  Spirit 
of  God  and  speaking  as  in  His  presence  (ii.  1).  To  adul- 
terate the  Word  of  God  is  to  deal  with  the  Bible  as  tavern 
keepers  of  old  did  with  their  wine  when  they  adulterated 
it  in  order  to  make  gain  out  of  it  (cf.  2  Peter  iii.  2). 
Never  will  Paul  stoop  to  such  conduct.  The  eye  of  God 
is  upon  him,  and  he  cannot  but  be  sincere  under  this  con- 
sciousness. The  apostle's  life  and  being  were  in  Christ 
(Galatians  ii.  20  ;  cf.  Psalm  Ixxxvii.  7).  Hence  his  mes- 
sage was  from  the  Christ. 

2.  The  Dignity  and  Superiority  of  the  Apostolic 
Office  (iii.  1-vi.  10).  This  section  is  really  parenthetical 
between  ii.  14  and  vii.  5.  In  ii.  14  the  apostle  refers  to 
the  waiting  for  Titus  at  Troas ;  vii.  5  refers  again  to  the 
same  event. 

(a)  Apostolio  Credentials  (iii.  1-3).  The  thought  of 
triumphs  wrought  through  the  apostles  brings  him  next 
to  the  question  of  commendatory  letters.  The  practice  of 
granting  such  letters  to  traveling  preachers  seems  to  have 
been  in  vogue  in  the  church  at  that  time  (cf.  1  Corin- 
thians iv.  14 ;  XV.  12 ;  Galatians  i.  7).  There  is  in  this 
section  clearly  an  attack  on  the  false  apostles  who  were 
creating  trouble  in  the  church.  The  apostles  themselves, 
through  their  labors  for  and  interest  in  the  spiritual  wel- 
fare of  the  Corinthian  believers,  furnished  such  letters  of 
commendation  (cf.  iv.  2  ;  1  Corinthians  xiv.  25).  It  is  as 
if  the  apostle  said,  Do  we  need  to  speak  of  our  triumphs 
in  other  places  to  uphold  our  standing  in  Corinth  1    The 


210  II  Corinthians 


character  of  our  ministry  in  your  midst  is  our  recommen- 
dation. Paul  needed  no  such  letters  to  Corinth,  or  to  any 
other  church,  as  did  false  teachers  and  so-called  apostles. 
He  was  well  and  better  known  than  any  or  all  of  them  to 
all  the  churches.  Christ  had  written  His  work  upon  the 
hearts  of  the  Corinthian  believers  surely.  The  apostle 
himself  was  but  the  amanuensis  of  Christ ;  the  living 
Spirit  of  God,  the  ink  ;  and  the  hearts  of  the  believers, 
tablets  (cf.  Exodus  xxi.  18  ;  Proverbs  iii.  3  ;  vii.  3 ;  Jere- 
miah xxxi.  31-34  ;  Ezekiel  xi.  19  ;  xxxvi.  26).  Nor  did 
the  apostle  fear  any  inspection  by  the  world  of  the  reality 
of  the  Corinthians'  faith  and  life. 

The  Corinthians  were  the  commendatory  letter  of  the 
apostle.  First,  they  were  written  on  his  own  heart  and 
conscience.  They  were  the  divine  credentials  of  his  apos- 
tolic ministry.  The  fruit  of  his  labors  were  they.  Sec- 
ondly, they  were  the  apostle's  recommendation  to  them- 
selves. Were  they  not  proofs  that  his  ministry  was 
divine  ?  Could  they  not  point  to  their  own  experience  in 
the  Lord  ?  Third,  the  Corinthians  were  a  letter  of  com- 
mendation to  the  world.  Their  lives  were  open  to  inspec- 
tion by  all  people.  Not  the  crowds  that  follow  but  the 
permanent  fruit  that  abides  is  the  divine  credential  the 
minister  needs. 

(6)  Such  Credentials  Give  No  Ground  for  Apostolic 
Boasting,  for  They  Are  the  Work  of  God  (iii.  4-11).  Had 
Paul  seemed  to  give  any  ground  for  his  enemies  to  say 
that  he  was  puffing  himself  up  or  recommending  himself 
(cf.  1  Corinthians  chaps,  ii.-iv.  ;  vii.  25,  40;  ix.  14,  18; 
XV.  10).  Is  the  vindication  of  character  and  action  ever 
necessary,  and  may  such  take  place  without  vanity  and 
pride  t 

Such  successes  as  the  apostle  has  mentioned  in  both 
Corinth  and  Asia  were  triumphs  of  God  in  Christ,  and  he 
would  so  designate  them.     The  power  and  sufficiency  are 


Matters  Concerning  the  Apostle's  Visit     211 

of  God,  who  made  the  apostles  able  aud  sufficient  minis- 
ters of  the  new  covenant,  which  is  the  gospel  (iii.  6  ;  cf. 
Matthew  xxiv.  28,  29 ;  Ephesiaus  iii.  7  ;  Colossians  i. 
23 ;  1  Corinthians  xi.  25 ;  Galatians  iv.  24 ;  Hebrews 
ix.  15). 

Evidently  Paul  has  in  mind  the  false  and  Judaizing 
teachers  who  were  preaching  the  doctrine  of  legalism  and 
demanding  obedieuce  to  the  Mosaic  law.  Such  a  doctrine 
could  only  kill ;  it  could  not  make  alive  (cf.  Eomans  v. 
12,  13  ;  vii.  9 ;  viii.  2),  and  was  well  represented  by  the 
law  written  on  tables  of  stone  as  contrasted  with  the  true 
gospel,  which  is  written  by  the  Spirit  of  God  on  the  tab- 
lets of  the  human  heart.  The  gospel  is  ''  spirit  and  life  " 
(Romans  ii.  29 ;  vii.  6) ;  the  law  means  condemnation 
and  death  to  the  sinner  (cf.  Eomans  v.  20 ;  vii.  7-13), 
because,  by  reason  of  the  weakness  of  the  flesh,  he  cannot 
keep  it  (Romans  viii.  3). 

The  ministry  of  the  gospel  is  superior  to  the  ministry 
of  the  law  inasmuch  as  Christ  is  greater  than  Moses — 
"the  glory  of  God  in  the  face  of  Jesus  Christ "  (iv.  6) 
being  far  greater  and  more  permanent  than  the  glory  of 
the  law  on  the  face  of  Moses  (iii.  10).  The  glory  of  the 
law  on  the  face  of  Moses  has  faded  before  the  glory  of  the 
gospel  "in  the  face  of  Jesus  Christ."  The  glory  of  the 
law  was  temporary — it  passed  away  ;  the  glory  of  the 
gospel  is  permanent — it  remains  (iii.  11).  Because  of 
the  superiority  of  the  gospel  of  Christ  which  Paul 
preached  over  the  law  which  the  Judaizing  teachers  pro- 
claimed, Paul  had  reason  to  be  bold,  and  had  no  need  of 
dissembling  (or  adulterating)  the  Word  of  God,  as  ac- 
cused by  his  enemies.  The  words  "the  letter  killeth  " 
do  not  refer  to  the  literal,  as  distinguished  from  the 
spiritual  or  figurative  interpretation,  but  to  the  letter  of 
the  law  as  contrasted  with  the  Spirit  of  the  gospel.  The 
advent  of  the  Spirit  is  not  in  the  nature  of  a  letter,  but 


212  II  Corinthians 


of  a  power.  The  law  biiugs  death  ;  the  Spirit  giveth 
life.  If  those  representatives  of  the  law — these  false 
teachers — represented  the  legal  system  of  Moses,  which 
had  a  fading,  transitory  glory,  counted  themselves,  or 
were  counted  by  the  Corinthians,  as  worthy  of  honor, 
how  much  more  the  Apostle  Paul  and  the  twelve  apostles 
who  were  ministers  of  the  gospel,  the  glory  of  which  was 
not  only  greater  but  more  enduring.  The  glory  in  the 
face  of  Moses  passed  away,  and  the  patriarch,  perchance, 
put  the  veil  on  his  face  so  that  the  children  of  Israel 
might  not  see  the  glory  fading,  or  departing.  Not  so  is 
it  with  the  glory  of  God  in  the  face  of  Jesus  Christ. 
With  unveiled  face  we  may  see  glory  abiding,  and  pass- 
ing from  one  stage  of  glory  to  another  (iii.  18). 

It  is  true  that  even  to-day  Israel  does  not  see  the  im- 
measurable superiority  of  the  gospel  over  the  law,  but 
that  is  because  a  veil  is  still  over  their  minds  (Isaiah 
xxix.  9-14),  probably  through  the  hardening  of  sin  (iii. 
14).  As  soon,  however,  as  Israel  shall  turn  to  Christ, 
that  veil  will  be  taken  away.  When  Moses  returned  to 
God  from  speaking  with  the  people,  he  removed  the  veil 
from  his  face.  So  when  Israel  shall  return  to  God,  the 
veil  that  now  hides  Christ  from  them  shall  be  removed, 
and  they  will  see  the  glory  of  God  in  the  face  of  Jesus 
Christ,  their  Messiah,  whom  because  of  their  ignorance — 
the  ignorance  that  is  in  them  because  of  sin — they  see  not 
now  as  their  rightful  Messiah  and  King  (cf.  Zechariah 
xii.  10).  Such  a  "beholding"  (iii.  18)  they  will  see  in 
the  gospel  of  Jesus  Christ,  which,  in  reality,  mirrors 
forth  the  Messianic  glory  (iv.  4). 

The  removal  of  the  veil  is  true  of  Israel  individually 
now,  as  the  individual  Jew  turns  to  Christ.  It  will  be 
true  nationally  some  day,  when  Israel  as  a  nation  shall 
turn  to  Christ  (cf.  Eomans  xi.  25). 

(c)    The  Possession  of  so  Glorious  a  Gosj^el  Gives  Bold- 


Matters  Concerning  the  Apostle's  Visit     213 

ness  of  Speech  (iii.  12-18).  Possessing  such  a  glorious 
message,  so  saiDerior  to  the  Old  Testament  revelation, 
there  surely  was  uo  need  ou  the  part  of  the  apostle,  as  in 
the  case  of  Moses,  for  any  concealment,  nor  any  need  of 
lack  of  full  confidence  ou  the  part  of  the  people  in  the 
apostle.  **  Where  the  Spirit  of  the  Lord  is,  there  is 
liberty  "  (iii.  17),  freeness,  openness  of  speech,  and  no 
need  of  concealment.  The  apostle  has  uo  need  of  fear, 
concealment,  or  reserve.  He  will  be  frank,  open,  bold, 
full  of  candor,  and  not — as  his  opponents  had  described 
him — vacillating,  dissembling,  concealing  (cf.  iii.  12, 
13).  The  apostle  had  no  fear  that  the  glory  of  the 
gospel  of  Christ  would,  like  the  glory  in  the  face  of 
Moses,  pass  away.  On  the  contrary,  the  freest,  fullest, 
and  most  complete  investigation  of  the  gospel  is  so- 
licited. We  may  search  and  see  (John  i.  39,  46  ;  Psalm 
xxxiv.  8). 

If  there  be  a  veil  hiding  truth  from  any  life,  it  should 
be  remembered  that  the  veil  is  not  over  the  Book  (the 
Scriptures),  but  over  the  sinner's  heart.  If  the  reader 
of  the  Bible  sees  no  beauty  in  it,  it  is  not  because  of  any 
fault  in  the  Bible,  but  because  of  wrong  in  his  heart  and 
life  (iii.  15 ;  cf.  1  Corinthians  ii.  14).  Sin — unwillingness 
to  see,  hear,  or  obey — throws  a  veil  over,  and  causes  a 
hardening  of  the  heart.  When  men  shall  turn  away  from 
sin  and  manifest  a  willingness  to  obey  God,  then  the  veil 
will  be  removed,  and  they  will  see  the  glory  of  God  in 
the  face  of  Jesus  Christ  (iii.  16-18 ;  cf.  John  i.  14 ; 
Colossians  ii.  9). 

It  is  worth  while  to  notice  the  closeness  and  identity 
of  Christ  and  the  Holy  Spirit  in  these  verses  (iii.  17,  18). 
The  fellowship  of  Christ  is  the  fellowship  of  the  Spirit, 
and  the  fellowship  of  the  Spirit  is  the  fellowship  of 
Christ.  Christ  dwells  in  (he  hearts  of  believers  by  His 
Holy  Spirit  («f.  Eomans  viii.  9 ;  Galatians  ii.  20 ;  iv.  6  j 


214 


II  Corinthians 


Philippiaus  i.  19  ;  Acts  xx.  28 ;  Ephesians  iv.  11  ;  John 
xiv.  18). 

Such  a  beholding  of  Christ  in  all  His  glory  will  do  for 
us  what  the  beholding  of  the  glory  of  God  in  the  face  of 
Moses  did  not  do  for  the  Israelites — it  will  change  us 
from  one  degree  of  glory  to  another  and  greater.  Not 
only  will  it  be  true  that  this  glory  will  come  from  Christ, 
who  is  its  source,  but  it  will  grow  from  one  stage  to  an- 
other (iii.  17,  18).  It  will  not  pass  away  as  did  the 
glory  in  the  face  of  Moses.  Note,  further,  in  this  won- 
derful passage  (iii.  14-18)  :  first,  what  we  behold — the 
glory  of  the  Lord,  which  is  Christ  (iii.  17) ;  second,  the 
possibility  of  actually  beholding  in  the  gospel  the  glory 
of  God  in  the  face  of  Jesus  Christ ;  third,  this  privilege 
all  may  have  ;  fourth,  the  effect  of  such  beholding — 
"  changed  into  the  same  image  "  ;  fifth,  the  cause  of  such 
a  transfiguration  is  the  Spirit. 

A  Eelation  of  Contrasts 
We  shall  be  helped  in  our  endeavor  to  understand  the 
relation  between  the  two  Testaments  by  considering  the 
element  of  contrast  in  the  method  of  presenting  truth. 

The  Old  Testament  The  New  Testament 

1.  Contains  the  darkness.  1.  Contains  the  light. 

2.  Contains  the  bondage.  2,  Contains  the  liberty. 

3.  Contains  the  letter.  3,  Contains  the  spirit. 

4.  Contains  the  temporary.  4.  Contains  the  eternal, 

5.  Contains  carnal  and  exter-  5.  Contains  spiritual  and  in- 
nal  institutions  and  ceremonies.  ternal  principles. 

6.  Seeks  by  outward  observ-  6.  Seeks  by  inward  principles 
ances  and  commands  to  govern  to  govern  and  control  outward 
and  control  inward  principles.  actions  and  life. 

7.  The  transcendence  of  God —  7.  The  immanence  of  God — 
God  above  us.  God  with  us. 

8.  Introduction  of  sin.  8.  Remedy  for  sin. 

9.  Paradise  lost.  9.  Paradise  regained* 

10.  Prophecies.  10.  Fulfillment. 

11.  Types.  11.  Antitypes. 

12.  Shadows.  12.  Substance. 


Matters  Concerning  the  Apostle's  Visit     215 

13.  Death.  13.  Life  and  immortality. 

14.  Gathered  to  their  fathers.  14.  Gone  to  be  with  Christ. 

15.  Law  our  schoolmaster.  15.  Christ,  an  elder  Brother. 

16.  Deals  principally  with  law  16.  Deals  principally  with  grace 
— so  ends  with  a  curse  (Mai.  — so  ends  with  a  blessing  (Rev. 
iv.  6).  xxii.  14,  21). 

17.  Law  given  by  Moses.  17.  Gracecame  by  Jesus  Christ. 

18.  God  seeking  man — "Where  18.  Man  seeking  Christ  — 
art  thou?  "  (Gen.  iii.  9),  "  Where  is  He?  "  (Matt.  ii.  2). 

19.  Book  of  the  generations  of  19.  Book  of  the  generation  of 
Adam  (Gen.  v.  1).  Jesus  Christ  (Matt.  i.  1). 

20.  Presents  Christ  as  the  Mes-  20.  Reveals  Christ  as  the  Sa- 
siah.  viour. 

21.  Characterized  by  begin-  21.  Characterized  by  end- 
nings.  ings. 

22.  Preparatory,  prophetic,  typ-  22.  Complete,  historic,  doo- 
ical.  trinal. 


"  The  two  Testaments  correspond  somewhat  as  a  mold 
and  a  medallion  do,  the  same  image  being  found  in  both 
— sunk  in  the  surface  of  the  one,  projecting  from  the  sur- 
face of  the  other.  Both  Testaments  are  necessary  the  one 
to  the  other  as  the  right  and  left  hands  are  to  the  human 
body  whose  very  unlikeness  helps  in  cooperation. " 

Some  Lessons  From  iii.  12-18.  There  is  a  vast  dif- 
ference between  the  bondage  of  legalism — the  law,  and  the 
liberty  of  grace — the  gospel.  There  can  be  no  real  en- 
joyment until  we  are  freed  from  the  bondage  of  the  law. 
Slavery  to  legalism  puts  a  veil  over  the  true  perspective 
of  oui-  standing  in  Christ.  It  gives  a  closed  eye  to  re- 
vealed truth.  Not  doing,  but  trusting  gives  a  clear  vision 
and  faith. 

Thus  the  Scriptures  likewise  assume  a  new  aspect. 
One  film  of  legalism  after  another  must  fall  from  the  eyes 
before  there  can  be  the  enjoyment  of  the  liberty  of  the 
Spirit.  No  one  is  in  a  position  to  understand  the  Bible 
until  he  has  turned  to  the  Lord,  then  the  veil  is  removed 
(John  vii.  17).  It  is  bad  enough  to  be  blind,  but  to  be 
blind  with  no  desire  to  see  is  worse  (John  ix.  39 ;  Eevela- 
tion  iii.  17).    Trust  in  Christ,  and  the  whole  Bible  be- 


2i6  II  Corinthians 


comes  illumined.  It  is  not  in  the  light  of  common  sense, 
or  philosophy,  or  science  that  we  come  to  understand  the 
Bible.  It  is  only  when  we  turn  to  the  Lord — when  we 
behold  the  glorious  person  of  Christ  in  the  mirror  of  His 
"Word,  that,  beholding  Him,  we  are  changed  into  His 
image. 

3.  The  Office  of  the  Ministry  Exercised  in  all 
Sincerity  by  the  Apostle  (iv.  1-6). 

(a)  The  Sincerity  of  the  Apostle's  Ministry.  The  fact 
that  it  is  of  the  mercy  of  God  that  Paul  had  received  his 
ministry  leads  to  the  exercise  of  all  sincerity  in  its  execu- 
tion. 

Paul  here  refers,  doubtless,  to  the  insinuation  of  his 
opponents  (xii.  16)  who  had  accused  him  of  fickleness 
and  dissembling  in  his  dealings  with  the  Corinthians.  It 
is  as  though  the  apostle  replied,  "  Our  handling  of  sacred 
things  and  our  relation  to  the  gospel  is  open,  free  from 
any  deceit,  adulteration,  or  insincerity."  There  is  noth- 
ing in  the  gospel  to  make  a  man  ashamed  (Eomans  i.  16  ; 
2  Timothy  i.  8,  12)  or  to  cause  him  to  resort  to  such  rep- 
rehensible conduct.  There  is  no  need  for  the  servant  of 
God  to  seek  to  be  crafty  or  to  hide  any  part  of  his  mes- 
sage (cf.  1  Thessalonians  ii.  1-12 ;  Galatians  ii.  5,  14 ; 
cf.  Ephesians  iv.  14).  The  consciousness  that  God  had 
called  him  to  this  ministry  inspired  the  apostle  with 
boldness  of  utterance  and  frankness  of  demeanor.  "  The 
source  of  a  hidden  gospel  is  to  be  found,  not  in  the  gospel 
itself,  nor  in  its  ambassadors,  but  in  the  wickedness  of 
the  heart  of  the  sinner,  which  is  under  the  control  of 
Satan  (iv.  3,  4 ;  iii.  14,  15 ;  2  Thessalonians  ii.  1-8). 
Spiritual  vision  is  not  possessed  by  the  natural  man 
(1  Corinthians  i.  18 ;  ii.  14-16 ;  Matthew  v.  8 ;  Isaiah 
xxix.  9-14). 

The  activity  of  Satan  on  the  unregenerate  is  here  graph- 
ically described  (cf.  also  Matthew  xiii.  19). 


Matters  Concerning  the  Apostle's  Visit     217 

By  the  ''god  of  this  world"  is  meant  that  spirit  of 
evil  who  energizes  men  who  are  of  this  world  (or  age), 
those  who  are  yielding  themselves  to  the  ungodly,  satauic 
principle  that  is  existent  in  this  age  and  is  antagonistic 
to  Christ  and  His  cause  (cf.  Ephesians  ii.  2  ;  Philippiaus 
iii.  19  ;  1  John  v.  19).  Either  God's  Spirit  (Eomaus  viii. 
9,  14),  or  "  the  spirit  of  the  power  of  the  air  "  (Ephesians 
ii.  2,  3)  impels  and  controls  men.  Back  of  the  disobe- 
dience of  man  to  God  lies  satanic  activity  and  instigation 
(1  Chronicles  xxi.  1).  The  beauty  and  glory  of  God  in 
the  face  of  Jesus  Christ  (cf.  Philippians  ii.  6  ;  Colossians 
i.  15 ;  Hebrews  i.  3  ;  1  Timothy  i.  11)  is  lost  to  the  man 
in  sin,  because  Satan  has  blinded  his  mind  and  clouded 
his  thought  concerning  Christ  (iv.  3,  4  ;  Isaiah  liii.  1,  2  ; 
Ephesians  iv.  17-19).  To  behold  the  Son  is  to  see  the 
Father  (John  xiv.  8-10),  for  the  Son  is  the  image  of  the 
invisible  God  (Colossians  i.  15 ;  Hebrews  i.  3).  Jesus 
Christ,  the  Son,  exactly  represents  the  Father  in  heaven, 
"for  in  him  dwelleth  all  the  fulness  of  the  Godhead 
bodily  "  (Colossians  ii.  9).  The  substance  of  Paul's  gos- 
pel is  Jesus  Christ.  His  message  was  not  an  invention 
of  his  own,  as  his  enemies  had  suggested  (cf.  Galatians  i. 
11-21 ;  ii.  6-10).  Paul,  even  as  the  other  apostles,  had 
seen  the  Lord  (1  Corinthians  ix.  1 ;  xv.  8 ;  Galatians 
i.  16).  Although  the  gospel  is  called  "our  gospel,"  yet 
its  subject  was  the  glory  of  God  in  the  face  of  Jesus 
Christ — Jesus  Christ  as  Lord.  In  opposition  to  those 
whose  minds  had  been  closed  by  Satan  that  they  might 
not  see  the  glorious  light  of  the  gospel,  are  the  apostles 
of  Christ,  whose  hearts  were  illumined  by  God  Himself 
that  they  might  see  and  proclaim  its  Christ  (cf.  Acts 
xxvi.  16).  One  wonders  if  Paul  was  not  here  referring 
to  his  Damascus  experience  (cf.  Acts  ix.  1-9 ;  Galatians 
i.  15,  16-18). 

The  purpose  of  God's  shining  into  a  human  heart  is  in 


2i8  II  Corinthians 


order  that  that  heart  may  give  light  to  others  (iv.  6; 
cf.  Matthew  v.  16). 

4.  The  Divine  Provision  Supports  and  Encourages 
the  Apostle  in  his  Labors  for  God  (iv.  7-v.  10). 

(a)  The  SimjMcity  of  the  Instrument  (iv.  7).  God  ac- 
complishes the  preaching  of  the  gospel,  and,  indeed,  His 
whole  work,  with  very  simple  instruments — "We  have 
this  treasure  in  earthen  vessels"  (cf.  1  Corinthians  i. 
25-29 ;  2  Timothy  ii.  19-22).  The  magnificence  of  the 
message  (iii.  7-11)  does  not  necessitate  magnificent  mes- 
sengers. The  poor  appearance  of  the  apostles  and  their 
lack  of  oratory  had  often  been  ridiculed  (cf.  x.  10,  etc. ). 
The  contents  of  a  vessel,  however,  should  not  be  judged 
by  the  nature  of  the  vessel  which  contains  it.  All  this 
is  in  order  that  the  glory  and  sufficiency  may  be  of  God 
(iv.  4-6),  who  not  only  glorifies  simplicity,  but  supports 
in  suffering  by  granting  a  vision  of  future  glory  which 
shows  present  suffering  to  be  comparatively  light  and  but 
temporary  (iv.  7-18). 

(6)  The  Support  of  the  Ministry  (iv.  8-v.  10).  How 
wondrously,  in  this  series  of  antithetic  clauses  (iv.  8-18) 
is  the  surpassing  greatness  of  God's  power,  sufficiency, 
and  support  set  forth,  as  it  sustains  the  militant  apostle 
in  his  campaign  for  Christ.  No  matter  how  difficult  the 
position  in  which  he  may  be  placed,  a  way  out  is  always 
provided  (cf.  1  Corinthians  x.  13 ;  Matthew  xvi.  1 8 ; 
Psalm  cxviii.  17).  The  sufferings  of  the  apostle  were  not, 
as  his  enemies  asserted,  a  judgment  on  him  for  speaking 
against  the  law,  but  an  opportunity  for  the  display  of 
Christ's  sufficient  grace  (cf.  xii.  8-10).  The  blessed,  glori- 
ous resurrection  hope  and  future  glory  is  the  sustaining 
truth  of  these  verses  (iv.  18-v.  10). 

Four  glorious,  supporting,  and  sustaining  truths  are 
contained  in  v.  1-10,  as  follows  : 

First.     There  is  a  cheerful  view  of  death.     This  is  iu« 


Matters  Concerning  the  Apostle's  Visit     219 

dicated  in  verse  6  :  "Therefore  we  are  always  confident, 
knowing  that,  whilst  we  are  at  home  in  the  body,  we  are 
absent  from  the  Lord  :  We  are  confident,  I  say,  and  will- 
ing rather  to  be  absent  from  the  body,  and  to  be  present 
with  the  Lord."  To  the  apostle  death  was  simply  an 
absence  from  the  body  to  be  at  home  with  the  Lord. 
Death  had  been  robbed  of  its  sting  and  the  grave  of  its 
victory  (cf.  1  Corinthians  xv.  54-57).  Dying  days  are 
not  finishing  days  with  Paul.  We  die  unto  life,  unto 
largeness,  unto  liberty. 

Second.  This  life  is  not  all.  There  is  another  and 
greater  life  than  this.  This  is  indicated  in  v.  1-4  :  '^  For 
we  know  that  if  our  earthly  house  of  this  tabernacle  were 
dissolved,  we  have  a  building  of  God,  an  house  not  made 
with  hands,  eternal  in  the  heavens.  For  in  this  we  groan, 
earnestly  desiring  to  be  clothed  upon  with  our  house 
which  is  from  heaven  :  If  so  be  that  being  clothed  we 
shall  not  be  found  naked.  For  we  that  are  in  this  taber- 
nacle do  groan,  being  burdened :  not  for  that  we  would 
be  unclothed,  but  clothed  upon,  that  mortality  might  be 
swallowed  up  of  life."  The  apostle  says  that  if  this  tent 
of  our  human  body  be  folded  up  and  taken  down,  we  are 
not  left  without  a  house.  We  have  a  home  better  built 
and  more  permanent,  "a  house  not  made  with  hands, 
eternal  in  the  heavens. "  If  in  this  life  only  we  have  hope 
in  Christ,  we  are  of  all  men  most  pitiable.  If  things  are 
to  be  measured  by  what  can  be  seen  and  handled,  then 
the  Christian  is  silent ;  he  has  nothing  to  say.  He  has 
then  chosen  a  life  of  self-denial  that  shall  end  in  his 
obliteration.  "If  our  lives  are  to  be  measured  by  the 
pendulum  of  the  clock,  or  by  the  sun-dial  that  may  be 
mute  at  any  moment,  and  we  are  destined  never  to  cross 
and  encircle  the  disk  of  eternity,  then  we  may  point  to 
the  eagle  which  lives  500  years,  to  the  sea-monster,  which 
lives  1,000  years,  and  to  the  grain  of  wheat  which  is  said 


220  II  Corinthians 


to  live  from  four  to  five  thousand  years,  and  ask,  '  Is  it 
fair  for  God  to  give  these  things  such  a  long  tenure  of 
life,  and  to  cut  us  off  with  but  a  haudbreadth  of  time  ? '  " 
How  dark  indeed  would  life  be  if  there  were  no  future ! 
A  picture  with  no  sky  has  no  glory.  The  supremest  mo- 
ment in  any  human  life  is  that  which  is  likened  to  the 
angel  in  Eevelation,  who,  standing  with  one  foot  on  the 
sea  and  the  other  on  the  land,  had  his  eyes  lifted  up  to 
heaven. 

Third.  That  which  we  already  possess  is  an  earnest 
of  what  is  to  follow.  This  is  indicated  in  v.  5  :  ' '  Now 
he  that  hath  wrought  us  for  the  selfsame  thing  is  God, 
who  also  hath  given  unto  us  the  earnest  of  the  Spirit." 
An  earnest  is  a  sample,  a  pledge,  an  assurance,  a  deposit 
or  part  of  a  thing,  the  whole  of  which  will  some  time 
be  delivered.  The  believer  in  Christ  has  heaven  in 
miniature  in  his  heart.  The  indwelling  Spirit  and 
heavenly  joy  is  an  earnest  until  the  redemption  of  the 
purchased  possession.  God  has  not  implanted  these 
longings  for  the  future  in  our  hearts  to  disappoint  us. 

Fourth.  There  will  be  a  final  reward  for  all  the  good 
we  have  done.  This  is  indicated  in  v.  10  :  "For  we 
must  all  appear  before  the  judgment  seat  of  Christ ;  that 
every  one  may  receive  the  things  done  in  his  body,  ac- 
cording to  that  he  hath  done,  whether  it  be  good  or  bad." 
"Hope  is  sown  for  the  righteous."  We  do  not  always 
receive  reward  for  good  done  in  this  world.  On  the 
contrary  we  are  often  misjudged,  misunderstood,  un- 
appreciated, and  it  is  for  this  reason  that  many  a  man 
has  given  up  his  service  for  Christ.  We  are  assured 
here,  however,  that  at  the  judgment  seat  of  Christ  every 
man  will  be  manifested  or  appear  in  his  true  light.  Then 
it  will  be  actually  displayed  what  a  man  really  is,  and 
every  bit  of  good  that  he  has  done  will  receive  its  full 
reward. 


Matters  Concerning  the  Apostle's  Visit     221 

5.  The  Apostle's  Vindication  (v.  11-vi.  10).  The 
thought  of  every  believer  appearing  in  his  true  light  and 
character  at  the  j  udgment  seat  of  Christ  affords  Paul  the 
opportunity  of  again  vindicating  his  severity  (v.  11)  and 
unselfishness  (v.  13,  14).  His  appeal  is  not  only  to  the 
conscience  but  also  to  the  God  before  whom  they  all  are 
to  give  an  account.  This  is  not  self-praise  on  the  part 
of  the  apostle  (as  some  opponents  would  assert),  but  an 
opportunity  for  the  Corinthians  to  defend  him  whenever 
occasion  should  arise  (v.  12).  The  various  attitudes  of 
mind,  thought  and  action  ascribed  to  the  apostle  were  all 
proofs  of  his  devotion  to  God,  His  gospel,  and  the  welfare 
of  the  Corinthians  (v.  13,  14).  Just  as  Christ  died  and 
rose  again  for  the  sake  of  all  that  they  might  die  to  sin 
and  live  to  God,  the  apostle  claims  that  his  motive  is 
similar  to  that  of  Christ. 

No  apostle  or  worker  for  God  is  to  be  valued  because 
of  position,  standing,  or  prestige  among  men.  No  man 
must  be  known  thus  after  the  flesh  (cf.  Galatians  ii.  6). 
Only  those  who  have  died,  and  risen  with  Christ  to  new- 
ness of  life  have  any  right  to  proclaim  Him  as  Sovereign 
Lord.  When  such  faith  is  reposed  in  Christ,  then  a  new 
and  right  relation  takes  place.  Such  has  been  the  ex- 
perience of  the  Apostle  Paul,  and  the  great  facts  of  such 
a  reconciliation  which  has  been  provided  by  God  in 
Christ  has  been  committed  to  him  to  proclaim. 

Having  personally  experienced  such  faith  in  Christ, 
and  having  been  then  commissioned  with  the  gospel  of 
reconciliation,  the  apostle  glories  in  the  fact  that  he  is  a 
worker  together  with  God  and  Christ  in  announcing  this 
gospel  of  reconciliation  to  the  world  (2  Corinthians  vi.  1). 
The  apostle  is  both  an  ambassador  (v.  20)  and  a  suppliant 
(vi.  1). 

To  commend  himself  to  God  and  men  as  a  worthy 
minister  of  Christ  is  the  apostle's  ambition  (vi.  4).     The 


222  II  Corinthians 


sufferiugs  aud  afflictions  of  the  apostle  were  the  credentials 
of  his  divine  apostleship  (vi.  5-10). 

Three  things  are  here  referred  to  as  characteristic  of 
the  ministry  of  the  apostle :  First,  fear  of  Christ  as  the 
Judge,  aud  Christ's  love  for  us  as  a  Eedeemer  (v.  11-15) 
is  its  motive.  Second,  the  basis  of  it  lies  in  the  finished 
work  of  reconciliation  in  Christ  (v.  16-19).  Third,  the 
credentials  of  it  are  the  facts  of  the  apostle's  ministry  and 
ambassadorship  (v.  20-vi.  10).  Such  facts  clearly  dem- 
onstrate that  the  apostle  is  a  sincere  and  thoroughly 
authenticated  ambassador  of  Christ. 

(a)  The  ApostWs  Experience  (v.  11-19).  Paul  is  here 
dealing  largely  with  the  defense  of  his  apostolic  sincerity, 
particularly  as  in  the  sight  of  God,  as  well  as  of  men, 
and  because  of  the  motive — the  sacrificial  love  of  Christ 
— that  actuates  his  ministry. 

The  apostle  was  persuaded  that  God  knew  and  honored 
his  sincerity  ;  he  would  have  the  Corinthians  do  likewise 
(v.  11).  God  trusts  the  apostle ;  why  should  not  the 
Corinthians?  This  appeal  to  God  is  true  not  only  of  the 
future  (v.  10),  but  also  of  apostolic  action  all  the  time 
since  his  conversion.  Of  course,  Paul  wants  to  win  and 
persuade  men,  but  he  would  rather  win  the  approval  of 
God.  He  would  like  to  have  both  (cf.  1  Corinthians  ix. 
19-22  ;  Galatians  1.  10). 

Is  it  the  duty  of  the  minister  of  Christ  to  defend  his 
reputation  which  may  be  falsely  assailed  (cf.  Genesis 
xxxix.)?  Yes,  if  such  wrong  imputation  hinders  the 
work  of  Christ.  There  is  a  great  difference  between  de- 
fending one's  own  wounded  personality  and  defending 
the  cause  of  Christ  (Jude  3).  It  is  the  duty  of  the 
friends  of  a  Christian  worker  or  minister  who  has  been 
wrongly  attacked,  to  come  to  his  defense  (v.  12 ;  cf.  Acts 
iv.  34-41). 

Zeal  and  earnestness  in  God's  work  may  lead  to  a 


Matters  Concerning  the  Apostle's  Visit     223 

wrong  estimation  of  one's  eliaracter  and  work.  Paul's 
enemies  said  he  was  unduly  obscure,  or  overwrought  and 
crazy  (iv.  3 ;  xi.  1,  16 ;  cf.  Acts  xxvi.  24).  They  said 
likewise  of  Jesus  (Mark  iii.  21  ;  John  viii.  48),  and  all 
the  apostles  (Acts  ii.  13-16). 

The  love  of  God  in  Christ  as  reconciling  the  world  unto 
Himself  and  the  passion  of  the  apostle  to  proclaim  this 
great  fact  to  men,  the  realization  of  his  position  between 
a  beseeching  God  and  needy  humanity  gave  to  the  apostle 
a  zeal  and  strenuosity  which  those  who  were  barren  of 
such  a  passion  misunderstood  and  wrongly  stigmatized  as 
undue  sobriety,  or  lack  of  self-control  (v.  13-19). 

It  is  interesting  at  this  point  to  note  the  apostle's  be- 
lief regarding  the  death  of  Jesus  Christ.  It  is  set  forth 
as  a  reconciliation  (v.  18,  19 ;  cf.  Romans  v.  10 ;  Eph- 
esians  ii.  16 ;  Colossians  i.  20).  We  are  reconciled  to 
God  by  the  death  of  His  Son,  by  His  cross,  and  by  the 
blood  of  His  cross — that  is  the  message  of  these  Scrip- 
tures. 

l-  Eeconciliation  has  two  sides  :  active  and  passive.  In 
the  active  sense  we  may  look  upon  Christ's  death  as  re- 
moving the  enmity  existing  between  God  and  man,  which 
had  hitherto  been  a  barrier  to  fellowship.  This  state  of 
existing  enmity  is  set  forth  in  such  Scriptures  as  Romans 
viii.  7 — ''Because  the  carnal  mind  is  enmity  against 
God."  Also  Ephesians  ii.  15  and  James  iv.  4.  In  the 
passive  sense  of  the  word  it  may  indicate  the  change  of 
attitude  on  the  part  of  man  towards  God,  this  change — 
from  enmity  to  friendship — being  wrought  in  the  heart 
of  man  by  a  vision  of  the  cross  of  Christ  (cf.  v.  20,  21). 
It  is  probably  better  to  state  the  case  thus :  God  is 
propitiated,  and  the  sinner  is  reconciled. 

The  death  of  Christ  is  also  viewed  in  a  substitutionary 
sense  (v.  21 ;  cf.  Isaiah  liii.  6 ;  1  Peter  ii.  24 ;  iii.  18). 
The  story  of  the  passover  lamb  (Exodus  xii.),  with  1  Cor- 


224  II  Corinthians 


iuthians  v.  7,  illustrates  the  meaning  of  substitution  as 
here  used  :  one  life  given  in  the  stead  of  another.  ' '  The 
Lord  hath  laid  on  him  the  iniquity  of  us  all."  God  made 
Christ,  who  knew  no  sin,  to  be  sin  for  us.  Christ  Him- 
self bore  our  sins  in  His  own  body  on  the  tree — this  is 
substitution.  Christ  died  in  our  place,  bore  our  sins, 
paid  the  penalty  due  our  sins  j  and  all  this,  not  by  force, 
but  willingly  (John  x.  17,  18).  The  idea  of  substitution 
is  well  illustrated  by  the  nature  of  the  preposition  used 
in  connection  with  this  phase  of  Christ's  death  :  In  Mat- 
thew XX.  28  Christ  is  said  to  give  His  life  a  ransom  for 
all  (cf.  1  Timothy  ii.  6).  That  this  preposition  means 
instead  of  is  clear  from,  its  use  in  Matthew  ii.  22 — "  Arche- 
laus  did  reign  in  the  room  (or  in  the  stead)  of  his  father, 
Herod."  Also  in  Luke  xi.  11 — "  Will  he  for  a  fish  give 
him  a  serpent?"  (See  Hebrews  xii.  2,  16).  Substitu- 
tion, then,  as  used  here  means  this :  That  something  hap- 
pened to  Christ,  and  because  it  happened  to  Christ,  it 
need  not  happen  to  us.  Christ  died  for  our  sins  ;  we  need 
not  die  for  them  if  we  accept  His  sacrifice.  For  further 
illustrations  see  Genesis  xxii.  13 — God  providing  a  ram 
instead  of  Isaac  ;  also  Barabbas  freed  and  Christ  bearing 
his  cross  and  taking  his  place. 

"  Upon  a  life  I  did  not  live; 
Upon  a  death  I  did  not  die ; 
Upon  another's  death,  another's  life, 
I  risk  my  soul  eternally." 

Such  a  conception  of  Christ's  death  (v.  18-21)  makes 
it,  in  the  estimation  of  the  apostle,  impossible  for  him  to 
be  guilty  of  selfishness,  pride,  or  insincerity.  It  also 
gives  him  a  new  outlook  upon  the  possibilities  that  lie 
dormant  in  mankind.  Men  are  viewed  not  as  they  are  in 
themselves — according  to  the  flesh — but  in  the  light  of  the 
cross,  and  as  they  may  become  in  Christ :  ''  a  new  crea- 


Matters  Concerning  the  Apostle's  Visit     225 

lion"  (v.  16,  17  }  cf.  Galatians  vi.  15  ;  Romans  v.  2-19  j 
1  Corinthians  xv.  45 ;  Philippians  iii.  7).  Such  a  new 
creature  is  not  an  evolution  of  mankind,  but  a  definite 
creative  act  of  God  (v.  18-20 ;  cf.  v.  5  ;  i.  21  ;  ii.  14  ;  iv. 
6  ;  1  Corinthians  viii.  6 ;  xi.  12  ;  Romans  xi.  36)  brought 
about  through  the  death  of  Christ,  which  is  here  set  forth 
as  a  reconciliation,  and  in  the  stead  of  the  sinner. 

(6)  The  Sufferings  of  the  Apostle  (v.  20-vi.  10).  With 
such  a  ministry  the  apostle  has  been  entrusted,  and  in 
view  of  such  a  trust  he  aims  to  be  a  true  ambassador 
(v.  20),  a  faithful  co-worker,  and  a  sincere  minister.  For 
the  accomplishment  of  all  this  he  has  been  called  upon  to 
suffer.  The  dignity  of  the  apostolic  office  Paul  regards 
as  from  God,  not  from  men  (i.  1 ;  cf.  1  Corinthians  i.  1 ; 
Galatians  i.  16).  He  regards  himself  as  standing  in  the 
place  of  God.  The  message  of  the  apostle  is  equivalent 
to  a  **  thus  saith  the  Lord  "  of  the  Old  Testament.  "What 
the  apostle  proclaims  and  enjoins  upon  the  Corinthians 
they  should  "receive"  (cf.  Romans  v.  11)  as  the  very 
message  of  God,  the  apostle  regarding  himself  as  an  am- 
bassador from  the  court  of  heaven. 

The  apostle  is  not,  in  these  verses  (vi.  3-10),  indulging 
in  any  personal  vindication,  or  asserting  any  supreme 
claims  to  holiness  or  sinlessness,  either  for  himself  (Phi- 
lippians iii.  11-15  ;  1  Corinthians  xv.  8-11 ;  iv.  4  ;  1  Tim- 
othy i.  15)  or  for  the  Corinthian  believers  (xii.  20,  21 ; 
1  Corinthians  i.  11 ;  iii.  3 ;  v.  1,  11 ;  viii.  2 ;  x.  14 ; 
xi.  30  ;  Galatians  iii.  1). 

The  fact  that  one's  own  conscience  is  clear  with  regard 
to  sin  (cf.  1  Corinthians  iv.  4  ;  Romans  xiv.  22)  does  not 
prove  the  absence  of  sin  in  that  life  (cf.  1  John  iii.  18-24). 
God,  not  conscience,  is  the  ultimate  Arbiter  in  the  mat- 
ter. God  may  know  of  things  which  I  do  not  yet  see, 
and  which  further  light  will  reveal  to  me  later. 

This  is  the  ideal  of  the  apostle  towards  which  he  is 


226  II  Corinthians 


striving  (cf.  Philippiaus  iii.  11-15).  That  he  was  seek- 
ing to  attain  this  ideal  the  Corinthians  could  testify. 
Surely  such  a  mode  of  life  is  sufficient  answer  to  silence 
all  enemies  (1  Peter  ii.  11-21). 

How  easy  it  is  for  those  whose  hearts  and  minds  are 
biased,  prejudiced,  and  envious,  to  see  flaws  in  so  won- 
derful a  life  as  that  lived  by  the  Apostle  Paul,  but  so  it 
was,  and  so  it  is  to-day.  Too  often  is  human  opinion  col- 
ored by  human  prejudice.  A  seared  conscience  will  not 
see  good  in  even  the  best  of  men  (cf.  2  Peter  ii.  10-18 ; 
Jude  8-16). 

We  repeat  that  Paul  is  not  defending  himself,  but  his 
ministry.  He  would  not  have  the  gospel  nor  his  ministry 
vilified  or  any  blame  attached  to  them  (vi.  3  ;  viii.  20)  nor 
by  any  reputed  self-seeking,  insincerity,  or  dissembling 
on  his  part. 

6.  Confidential  Relations  Between  the  Apostle  and 
the  Corinthians  Restored  (vi.  11-vii.  16).  Two  thoughts 
are  presented  in  this  section  :  first  the  plea  for  a  restora- 
tion of  such  confidential  relations  (vi.  11-vii.  4) ;  second, 
the  accomplishment  thereof  (vii.  5-16). 

(a)  The  Plea  for  the  Establishment  of  Confidential  Rela- 
tions (vi.  11-vii.  4).  The  apostle  appeals  to  the  frankness 
with  which  he  has  unbosomed  himself  and  his  actions  to 
them  as  a  basis  for  reciprocal  treatment  (vi.  11-13; 
vii.  2-4).  Impressive  is  the  feeling  with  which  he 
appeals  to  them :  "  O  Corinthians ! "  Only  rarely 
does  he  make  such  a  personal  appeal  (Galatians  iii.  1 ; 
Philippians  iv.  15).  It  is  as  though  the  apostle  said : 
"We  have  given  ourselves  freely  to  you ;  now  will 
you  not  freely  give  yourselves  to  us  (vii.  2-4)  ?  We  have 
unreservedly  committed  ourselves  to  you ;  will  you  not 
do  likewise  ?  Let  there  be  that  confidential  relationship 
between  us  that  exists  between  a  father  and  his  children 
(vii.  13). 


Matters  Concerning  the  Apostle's  Visit     227 

In  the  midst  of  this  plea  for  the  establishment  of  a  con- 
fidential relationship,  the  apostle  digresses  (vi.  14-vii.  1) 
in  order  to  give  expression  to  a  warning  which  is  based  on 
the  reestablishment  of  this  relationship.  The  believer  in 
Christ  is  to  make  no  worldly  or  unbelieving  alliances  in 
business,  social,  domestic,  or  marital  relations.  On  the 
contrary,  he  must  separate  himself  from  all  such  contam- 
inating influences. 

By  a  series  of  contrasting  expressions :  *'  light  and 
darkness, "  "  righteousness  and  unrighteousness, "  "  Christ 
and  Belial,"  "believer  and  infidel, "  and  the  use  of  five 
words  "unequally yoked,"  "fellowship,"  "communion," 
"concord,"  and  "agreement" — how  impossible  it  is  to 
believe  in  Christ  and  to  have  any  confidential  fellowship 
or  dealings  with  the  heathen  and  unbelieving.  The  tem- 
ple of  the  true  and  living  God  is  not  a  place  for  dead 
idols.  Both  cannot  co-exist  in  the  one  sanctuary.  The 
believer  is  a  temple  of  God ;  so  is  also  the  Church,  the 
whole  body  of  Christ  (vi.  16 ;  cf.  Acts  vii.  48  ;  xvii.  24  ; 
1  Corinthians  iii.  16,  17  ;  vi.  19,  20  ;  Ephesians  ii.  19-22  ; 
1  Timothy  iii.  15 ;  Hebrews  iii.  6  ;  1  Peter  ii.  5).  Here, 
however,  the  reference  is  to  the  whole  Church  rather  than 
to  the  individual  believer  as  the  temple  of  God — "and 
such  are  toe."  Note,  too,  that  the  Church  and  the  indi- 
vidual believer  are  referred  to  not  as  the  Holy  Place 
merely,  but  as  the  Most  Holy  Place — the  place  where  God 
actually  manifested  forth  His  glory,  the  place  where  God 
dwelt  among  His  people  (Exodus  xxix.  45;  Leviticus 
XX vi.  12).  "  I  will  dwell  "  indicates  the  presence  of  God  ; 
"I  will  walk,"  His  work.  So  will  the  believer  have 
companionship  and  fellowship  with  the  living  God. 

In  view  of  such  great  and  precious  promises,  the  be- 
liever in  Christ  is  exhorted  to  "come  out"  from  the 
ungodly,  heathen,  and  unbelieving  (Revelation  xviii.  4 ; 
Isaiah  Iii.  11,  12 ;  James  iv.  4).     There  must  be  a  sepa- 


228  II  Corinthians 


ration  between  the  Church  and  the  world.  How  much 
sacrifice  obedience  to  this  injunction  required  we  may 
not  know,  but  it  must  have  been  great.  It  doubtless 
called  for  separation  from  loved  ones  and  from  friends 
and  society  (cf.  Matthew  x.  34-38). 

The  fatherhood  of  God  is  dependent  upon  the  faith  and 
obedience  of  His  children.  It  is  interesting  to  note  that 
Paul  includes  "  daughters  "  in  this  appellation  (cf.  Isaiah 
xliii.  6). 

Such  great  promises  made  by  so  almighty  a  God  form 
sufficient  incentive  to  renounce  all  sin  and  uncleanness. 
We  must  see  to  it  that  our  bodies  are  a  fit,  clean,  holy 
dwelling  place  for  God.  Sin  is  filthiness ;  it  stains  and 
pollutes  the  body,  soul,  and  spirit — the  whole  man  is 
thereby  contaminated,  even  as  Sodom  and  Gomorrah 
(Jeremiah  xxiii.  14  ;  Eevelation  xiv.  4 ;  1  Corinthians 
viii.  7). 

We  are  to  perfect  holiness  (vii.  1).  Holiness  is  a 
growth,  and  needs  to  be  nurtured  and  perfected  (2  Peter 
iii.  18  J  2  Corinthians  iii.  18 ;  Hebrews  xii.  14).  Per- 
fection in  holiness  should  be  the  aim  of  every  Christian 
(Philippians  iii.  12 ;  Hebrews  vi.  1,  2).  The  Christian 
must  not  only  purge  himself  from  all  uncleanness,  he 
must  also  cultivate  holiness.  It  is  not  enough  to  pluck 
up  thorns,  we  must  plant  flowers.  Overcoming  sins  is 
but  one  part  of  the  believer's  life.  There  must  be  the 
cultivation  of  Christian  graces  also.  Not  only  must  the 
unclean  spirit  be  cast  out ;  Christ  must  be  taken  in  as 
Guest  (Luke  xi.  24-26). 

There  is  a  positive  as  well  as  a  negative  side  to  the 
development  of  holiness  in  the  life  of  the  Christian.  There 
must  not  only  be  the  elimination  of  all  things  that  mar 
the  image  of  Christ  in  the  speech  and  conduct  of  His  fol- 
lowers, but  also  the  assimilation  of  those  Christian  virtues 
and  graces  which  supply  the  believer  with  such  knowl- 


Matters  Concerning  the  Apostle's  Visit     229 

edge,  principles  and  inspiration  as  will  outwardly  mani- 
fest themselves  in  strong  and  positive  qualities  of  holy 
living.  Such  a  character  requires  earnest  prayer,  faith, 
activity,  and  the  use  of  all  legitimate  Christian  means  of 
grace.  "We  are  to  pursue,  strive  after,  follow,  eagerly 
seek  holiness.  ''Follow  peace  with  all  men,  and  holi- 
ness, without  which  no  man  shall  see  the  Lord"  (cf. 
Hebrews  xii.  14). 

Having  removed  the  final  hindrances  to  the  complete 
reconciliation  of  the  apostle  and  the  Corinthian  believers, 
Paul  returns  to  the  matter  of  the  plea  on  which  he  asks 
for  a  return  to  the  spirit  of  fellowship  and  confidence 
(vii.  2-4;  cf.  vi.  12,  13).  There  is  absolutely  no  reason 
at  all  why  they  should  not  open  their  hearts  to  the 
apostle.  He  has  not  defrauded  any  of  them  in  order  to 
make  gain.  He  did  not  play  havoc  with  any  one's  doc- 
trine or  morals,  thus  bringing  about  spiritual  ruin.  No 
such  things  could  his  enemies  charge  against  him  justly 
— of  these  things  the  Corinthians  themselves  were  wit- 
nesses. 

(&)  Confidential  Relations  between  the  Apostle  and  the  Cor- 
inthian Believers  Beesfablished  (vii.  5-16).  The  renewal 
of  confidential  relations  is  here  set  forth  as  being  com- 
pleted. The  news  of  their  changed  and  happy  relation- 
ship towards  the  apostle  was  brought  by  Titus  when 
Paul  was  in  Macedonia  (vii.  13-15).  The  apostle  can 
now  say,  "I  rejoice  in  that  in  everything  I  am  of  good 
courage  concerning  you  "  (vii.  16). 


Ill 

Matters  Concerning  the  Collection  for  the 

Poor  Saints  at  Jerusalem 

{via.  l-4x.  16) 

I.     Exemplary  Beneficence  (viii.  1-15). 

(a)  Illustrated  in  the  Matchless  Giving  of  the  Macedo- 
nian Churches  (viii.  1-5).  The  Macedonian  churches  are 
singled  out  by  Paul  as  an  example  in  true  Christian 
benevolence.  They  had  contributed  not  only  to  the  poor 
saints'  fund  (viii.  3,  4),  but  also  to  the  needs  of  the  apostle 
himself  while  in  their  midst  during  his  itinerary  and 
while  a  prisoner  at  Rome  (Philippians  ii.  25 ;  iv.  15-18). 
This  they  had  done  in  the  midst  of  great  privation  and 
need  among  themselves  (viii.  2).  They  gave  out  of  their 
need  which  in  itself  might  have  been  a  legitimate  excuse 
for  withholding  their  gifts  at  home  and  for  themselves. 
How  often  to-day  we  hear  the  plea  of  need  at  home 
offered  as  an  excuse  for  not  sending  money  to  aid  the 
cause  of  missions. 

It  is  interesting  to  note  what  is  said  by  way  of  charac- 
terizing their  giving.  It  was  with  singleness  of  heart 
and  purpose  (cf.  Ephesians  vi.  5 ;  Colossians  iii.  22 ; 
Romans  xii.  8 ;  Hebrews  xiii.  15-16).  It  was  up  to  and 
beyond  their  means ;  yea,  they  even  needed  to  be  held 
back.  This  was  a  surprise  to  the  apostles  (viii.  3-5).  It 
was  of  their  own  suggestion  that  they  thus  offered ;  they 
needed  no  urging  (viii.  3).  They  considered  the  oppor- 
tunity to  give  a  "grace  from  God,"  a  ''fellowshij)  with 
the  saints,"  and  a  gift  of  the  Spirit  (viii.  4,  7 ;  cf.  Ro- 

230 


Collection  for  the  Poor  Saints  at  Jerusalem    231 

mans  xii.  8 ;  1  Corinthians  xiii.  3) ;  hence  they  recog- 
nized the  duty  of  stewardship  (Luke  xvi.  1-13).  They 
gave  themselves  (viii.  5),  and  after  that  everything  else 
was  easy.  They  gave  spontaneously,  needing  no  "  ser- 
mon on  the  collection."  They  longed  for  the  oppor- 
tunity.    Giving  was  to  them  a  luxury  ;  they  enjoyed  it. 

(6)  The  Example  of  Our  Lord  Jesus  Christ  (viii.  9). 
Great  as  was  the  example  of  the  Macedonian  Christians 
in  the  matter  of  beneficence,  that  of  our  Lord  Jesus  Christ 
was  infinitely  greater  and  higher.  Jesus  Christ  is  the 
supreme  example  of  beneficence.  With  verse  9 — "For 
we  know  the  grace  of  our  Lord  Jesus  Christ,  that,  though 
he  was  rich,  yet  for  your  sakes  he  became  poor,  that  ye 
through  his  poverty  might  be  rich  " — should  be  studied 
Philippians  ii.  5-11:  "Have  this  mind  in  you,  which 
was  also  in  Christ  Jesus :  Who,  being  in  the  form  of 
God,  counted  it  not  a  prize  to  be  on  an  equality  with 
God  :  But  emptied  himself,  taking  the  form  of  a  servant, 
being  made  in  the  likeness  of  men  ;  And  being  found  in 
fashion  as  a  man,  he  humbled  himself,  becoming  obe- 
dient even  unto  death,  yea,  the  death  of  the  cross. 
Wherefore  also  God  highly  exalted  him,  and  gave  unto 
him  the  name  which  is  above  every  name ;  That  in  the 
name  of  Jesus  every  knee  should  bow,  of  things  in 
heaven  and  things  on  earth  and  things  under  the  earth  ; 
And  that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father"  (E.  V.).  What 
wondrous  riches  Jesus  Christ  gave  up  for  our  sakes ! 
Think  of  the  treasures  of  heaven,  the  glory  of  the  Father, 
and  the  full  enjoyment  of  His  presence  (John  xvi.  15 ; 
Ephesians  iii.  8).  All  this  He  gladly  and  voluntarily 
gave  up  in  the  incarnation  (viii.  9 ;  Hebrews  ii.  14  ;  Ga- 
latians  iv.  4).  What  poverty  He  assumed  !  He  was  not 
merely  poor,  but  a  pauper,  a  mendicant.  He  was  born 
in  a  borrowed  cradle  and  buried  in  a  borrowed  tomb. 


232 


II  Corinthians 


*'The  foxes  have  holes,  and  birds  of  the  air  have  nests  ; 
but  the  Son  of  man  hath  not  where  to  lay  his  head" 
(Luke  ix.  58).  And  for  whom  was  this  great  renuncia- 
tion? "  For  our  sakes. "  And  why?  In  order  that  we 
"might  become  rich" — be  made  heirs  of  God  (Romans 
viii.  16,  17  ;  John  xvii.  22).  O,  the  unsearchable  riches 
of  God  in  Christ  Jesus  (1  Corinthians  iii.  4-23 ;  Ephe- 
sians  i.  17-19)  !  With  such  an  example  of  renunciation 
and  beneficence  before  them,  and  us,  they,  and  we,  need 
not  that  the  apostle  "speak  by  way  of  commandment" 
(viii.  8).     Example  is  stronger  than  precept. 

(c)  The  Direct  Appeal  to  the  Corinthian  Church  to  Give 
to  the  Fund  for  the  Poor  Saints  at  Jerusalem  (viii.  6-8, 
10-15).  Apparently  the  Corinthian  believers  had  already 
made  a  start  at  such  an  offering  about  a  year  previously 
(viii.  6,  11),  probably  at  the  visit  of  the  Apostle  Paul 
and  at  the  active  instigation  of  Titus,  to  whom  is  allotted 
the  task  of  perfecting  that  which  they  had  already  begun 
(viii.  6).  To  incite  them  to  this  noble  work  the  apostle 
has  cited  the  example  of  the  Macedonian  Christians  (viii. 
1-6  ;  cf.  xiii.  5)  and  our  Lord  Jesus  Christ  (viii.  9). 

It  is  not  enough  for  the  Corinthians  to  determine  to  do 
this  thing ;  they  must  carry  out  their  intention.  It  is 
good  to  be  generous  in  will  ;  we  must  be  generous  in 
deed  also.  Good  resolutions,  if  not  put  into  action,  soon 
wither  and  die.  We  must  be  beneficent  in  action  as  well 
as  in  intention. 

The  purpose  of  the  collection  is  for  the  supply  of  the 
needs  of  the  poor  saints  at  Jerusalem,  so  that  none  of 
God's  saints  have  more  than  they  need  at  the  expense 
of  other  saints  of  God  who  have  not  sufficient  to  meet 
their  necessities  (viii.  15). 

The  measure  of  a  gift  in  the  estimation  of  God  is  not 
its  size,  but  its  proportion  in  relation  to  that  which  the 
giver  has  left  (viii.  12-14).     The  real  question  for  the 


Collection  for  the  Poor  Saints  at  Jerusalem    233 

Christian  to  settle  is  not  how  much  of  my  money  shall  I 
give  to  God,  but  how  much  of  God's  money  shall  I  keep 
for  myself?  Only  as  our  gifts  spring  from  a  willing 
heart  do  they  receive  value.  Some  people  part  with 
their  money  who  do  not  give  it.  God  loveth  the  glad, 
cheerful  giver. 

2.  The  Care  to  be  Exercised  with  Reference  to 
Raising  and  Distributing  the  Collection  (viii.  16-ix.  5). 
To  Titus  and  two  other  friends  of  good  repute  is  the  care 
of  this  offering  committed  (viii.  16-23).  How  careful  the 
apostle  will  be  in  the  gathering  and  disposition  of  such 
trust  funds  !  How  careful  to  avoid  suspicion  or  accusa- 
tion (viii.  20-22)  !  Paul  was  not  indifferent  with  regard 
to  good  opinion  of  others.  He  would  provide  things 
honest  not  only  in  the  sight  of  God,  but  also  in  the  sight 
of  men  (viii.  21).  Appearances  must  not  be  neglected. 
It  does  matter  how  our  actions  appear  to  others.  The 
apostle  did  not  consider  himself  above  careful  consider- 
ation and  safeguard.  He  would  give  his  enemies  no 
chance  to  accuse  him  of  graft  or  misappropriation  of 
funds,  even  though  it  might  seem  that  no  one  would  be 
likely  to  accuse  Paul  of  dishonesty.  He  would  not  only 
do  right,  but  appear  to  do  right  also.  Popular  opinion 
cannot  always  be  ignored  or  despised.  Paul  was  not 
against  having  his  accounts  audited. 

For  these  reasons  Paul  entrusts  the  matter  of  the  col- 
lection to  Titus  and  two  other  friends  who  are  of  good 
reputation  in  the  gospel  and  well  spoken  of  throughout 
the  churches  (viii.  16-18,  23  ;  cf.  choice  of  deacons,  Acts 
vi.  3-6 — "men  of  good  report").  So  Paul  recommends 
men  who  can  be  trusted, — men  whose  methods  he  him- 
self commends, — for  as  great  care  must  be  exercised  in 
the  raising  as  in  the  disbursement  of  the  collection.  Only 
such  men  as  *' glorify  God"  should  handle  the  church's 
finances  (viii.  23). 


234  II  Corinthians 


The  godly  jealousy  of  the  apostle  for  the  Corinthian 
Christians,  lest  they  should  fall  below  his  praise  of  them 
to  the  saints  in  Macedonia,  is  strikingly  set  forth  in  these 
verses  (ix.  1-5).  He  would  have  the  whole  financial 
matter  settled  and  the  collection  all  gathered  by  the  time 
he  or  his  representatives,  or  perhaps  both,  arrived  at 
Corinth.  How  greatly  was  the  joy  and  shame  of  Paul 
associated  with  the  career  of  his  converts !  They  were 
part  and  parcel  of  himself:  his  glorying  (ix.  2),  his  re- 
joicing (1  Thessalonians  ii.  19,  20),  his  joy  and  crown 
(Philippians  iv.  1),  or  his  shame  (2  Corinthians  ix,  4). 

3.  The  Nature  and  Blessing  of  True  Giving  (ix. 
6-15).  Not  stinginess  but  liberality  should  characterize 
Christian  giving.  Not  how  little  but  how  much  may  we 
give  is  the  measure  of  true  Christian  beneficence.  Bounti- 
fully, not  covetously,  are  the  Corinthians  exhorted  to  give. 
Not  how  little  may  we  give  to  satisfy  our  consciences,  but 
how  much  should  we  contribute  considering  the  greatness 
of  the  need.  Not  in  a  spirit  of  "keeping  back ' '  (Acts  v. 
1-5)  as  in  the  case  of  Ananias  and  Sapphira,  but  gladly, 
liberally,  ever  mindful  of  the  needs  of  others  and  with  the 
absence  of  that  spirit  which  desires  to  have  and  to  hold 
even  more  than  is  necessary  for  its  own  needs  should  the 
Christian  exercise  his  philanthropy. 

Here  is  the  law  of  spiritual  giving  :  **He  that  soweth 
sparingly  shall  reap  also  sparingly  ;  and  he  that  soweth 
bountifully  shall  reap  also  bountifully.  Let  each  man  do 
according  as  he  hath  purposed  in  his  heart :  not  grudg- 
ingly, or  of  necessity  :  for  God  loveth  a  cheerful  giver. 
And  God  is  able  to  make  all  grace  abound  unto  you  ;  that 
ye,  having  always  all  sufficiency  in  everything,  may 
abound  unto  every  good  work."  "  He  that  giveth  to  the 
poor  lendeth  to  the  Lord,"  and  the  Lord  always  pays  His 
debts,  with  good  interest,  too.  The  way  to  have  much  is 
to  give  more ;  the  way  to  have  little  is  to  give  less.    If 


Collection  for  the  Poor  Saints  at  Jerusalem    235 


we  sow  sparingly,  we  reap  sparingly  ;  if  we  sow  bounti- 
fully, we  reap  accordingly  (compare  Haggai  i.  7-12 ; 
ii.  16-19 ;  Malachi  iii.  7-12). 

Cheerfulness  is  to  characterize  our  giving.  Some  men 
part  with  their  money  who  do  not  give  it.  A  glad  smile, 
not  a  sad  groan,  should  accompany  every  gift.  Our  giv- 
ing should  not  cause  us  grief.  ''If  there  be  with  thee  a 
poor  man,  one  of  thy  brethren  .  .  .  thou  shalt  not 
harden  thy  heart  nor  shut  thy  hand  from  thy  poor  brother 
.  .  .  thou  shalt  surely  lend  him  sufficient  for  his  need 
.  .  .  and  thy  heart  shall  not  be  grieved  when  thou 
givest  unto  him  ;  because  that  for  this  thing  Jehovah  thy 
God  will  bless  thee  in  all  thy  work,  and  in  all  that  thou 
puttest  thy  hand  unto  "  (Deuteronomy  xv.  7-11 ;  cf. 
1  John  iii.  17-19).  Such  cheerful,  liberal,  thoughtful 
giving  is  not  only  a  secret  of  blessing  here,  but  is  also  a 
laying  up  of  treasure  in  heaven  to  abide  forever  (cf.  Mat- 
thew vi.  19,  20);  it  is  a  ''righteousness"  that  has  eternal 
rewards,  that  "abideth  for  ever  "  (2  Corinthians  ix.  9). 

Not  only  is  it  true  that  God  is  able  (ix.  8)  to  supply 
every  need  of  such  a  giver  (Philippians  iv.  19),  but  we 
are  assured  that  He  will  actually  do  so  (ix.  10)  :  "For 
God  is  not  unrighteous  to  forget  your  work  and  the  love 
which  ye  showed  towards  his  name,  in  that  ye  ministered 
unto  the  saints  and  still  do  minister  "  (Hebrews  vi.  10). 
God  will  multiply  His  grace  towards  the  saints  who  ex- 
hibit such  a  grace  (ix.  8  ;  cf.  viii.  1,  4,  6,  7,  9,  where 
giving  is  called  a  "grace").  Such  seed  scattered  shall 
become  "seed-corn,"  having  the  power  to  multiply  and 
bring  forth  a  harvest  (ix.  10). 

Such  giving  is  necessary  in  order  that  the  saints  of  God 
collectively  may  carry  on  the  work  of  God,  just  as  in 
time  of  war  it  is  the  duty  of  those  who  stay  at  home  to 
provide  money,  provisions  and  clothing  for  those  who  are 
at    the  front.     This    was   the  Corinthians'   "service"; 


236  II  Corinthians 


so  is  it  ours  (ix.  11,  12) — our  ** spiritual  service." 
Such  a  loose  hold  on  the  good  things  of  life  and  a  willing 
distribution  thereof  among  God's  needy  saints  is  proof  to 
others  that  the  gospel  of  Christ  has  full  sway  in  the  heart, 
that  the  needs  of  the  brotherhood  are  a  matter  of  concern, 
and  produces  thanksgiving  to  God  for,  and  intercession 
in  the  hehalf  of,  the  givers  (ix.  14,  15). 


rv 

Paul's  Apostolic  Character  and  Authority 
Vindicated 
(x.  1-xiii.  10) 

AS  we  have  already  seen,  this  epistle  has,  as  one  of 
its  primary  purposes,  the  vindication  of  the  apos- 
tolic character  and  reputation  of  Paul.  Paul's 
enemies  had  made  insinuations  against  his  character, 
hoping  thereby  to  lessen  his  influence  with  the  Corinthian 
and  other  believers  in  Christ.  The  Epistle  to  the  Gala- 
tians,  also,  is  concerned  with  just  such  matters. 

No  real  and  true  goodness  of  character  and  life  exempts 
a  man  from  calumny  and  insinuation.  Joseph  (Genesis 
xxxix,),  Job  (Job  ii.  andiii.),  Jeremiah  (Jeremiah  xxxvii. 
and  xxxviii.),  and  even  Christ  Himself  (Matthew  xxvi.  and 
xxvii. ;  1  Peter  iii.  18-21)  endured  such  contradiction  of 
sinners  against  themselves.  No  servant  of  God  can  ex- 
pect to  be  delivered  from  such  temptation.  He  can 
glorify  God  in  it,  however  (1  Peter  xxxiii.  13-18;  iv. 
12-16 ;  Matthew  v.  10-12 ;  Acts  v.  41),  and  may  rest 
assured  of  final  vindication  (Job  xix.  25-26). 

There  are  times  when  it  is  incumbent  on  the  servant  of 
God  to  seek  vindication  and  defend  himself  against  such 
insinuations  and  slanders.  When  and  under  what  cir- 
cumstances? When  such  attacks  are  representative 
rather  than  personal,  when  they  are  aimed  at  the  cause 
rather  than  at  the  worker,  or  at  the  cause  through  the 
character  and  reputation  of  the  worker.  There  are  times 
when  one  may  ''be  angry  and  sin  not."     When  is  that, 

237 


238  II  Corinthians 


and  under  what  conditions  ?  When  such  anger  is  against 
sin  and  not  because  of  personal  pique  or  hurt  feelings.  It 
is  the  comprehension  of  such  a  principle  as  this  which 
must  guide  us  in  our  understanding  of  some  of  the  dif- 
ficult passages  in  the  Sermon  on  the  Mount,  and  also  the 
so-called  "Imprecatory  Psalms."  Under  such  circum- 
stances both  Jesus  and  Paul  defended  themselves.  The 
attack  upon  Paul  in  this  epistle  was  with  the  intention 
of  lessening  his  influence  as  an  apostle  of  Christ  upon  the 
church  of  Corinth,  and,  indirectly,  upon  all  the  churches 
in  that  region.  To  be  able  successfully  to  impugn  Paul 
would  be  to  reflect  upon  his  office  and  the  gospel  he 
preached.  Of  course,  the  worker  for  God  must  see  to  it 
that  he  is  sufi'eriug  "for  Christ's  sake,"  and  not  on  ac- 
count of  his  own  faults  and  wrong-doings  (1  Peter  iii.  8-17  ; 
iv.  12-19  ;  Matthew  v.  12). 

I.  The  Insinuations  Against  the  Apostle  Stated  and 
Vindicated  (x.  1-12). 

(a)  The  GJiarges  of  Cowardice  and  Wealmess  (x.  1-6). 
The  "gentleness  and  meekness"  exhibited  by  the  apostle 
in  his  intercourse  with  the  Corinthian  Christians  had 
been  misconstrued  as  indicating  weakness,  vacillation  and 
cowardice.  Thus  the  disposition  of  Paul,  so  much  like 
that  of  Christ,  who  was  "meek  and  lowly  "  (Matthew  xi. 
29-30)  had  been  grossly  misrepresented.  As  the  wasp 
sucks  poison  from  the  very  same  flower  from  which  the 
bee  extracts  honey,  so  had  these  enemies  of  the  apostle 
sought  to  make  the  virtues  of  Paul's  life  appear  as  vices 
in  the  estimation  of  his  friends  at  Corinth.  But,  as  in  the 
case  of  the  flower,  the  cause  of  the  honey  or  the  poison 
extracted  is  to  be  sought  for  within  the  insect  itself,  each 
insect  giving  its  own  character  to  that  which  is  extracted 
from  the  flower,  so  was  it  with  the  wicked  hearts  of  Paul's 
enemies.  "  Unto  the  pure  all  things  are  pure  :  but  unto 
them  that  are  defiled  and  unbelieving  is  nothing  pure ;  but 


Paul's  Character  and  Authority  Vindicated    239 

even  their  mind  au  d  conscience  i  s  defiled. ' '  Even  the  phys- 
ical disabilities  of  Paul,  such  as  "  his  bodily  presence, " 
which,  apparently,  was  not  by  any  means  prepossessing, 
but  on  the  contrary,  repulsive  (he  is  said  to  have  been 
diminutive  in  stature  and  to  have  been  afflicted  with  sore 
eyes),  for  which  he  himself  was  not  responsible,  had  been 
made  capital  of  by  his  enemies.  Naturally,  of  course,  to 
the  Greeks,  who  worshipped  the  perfect  in  nature,  es- 
pecially in  the  human  form,  a  weak,  imperfect  and  un- 
prepossessing bodily  presence  was  contemptible  and  des- 
picable. On  this  trait  of  the  Greek  mind  the  opponents 
of  Paul  had  played,  and  to  some  extent  played  well. 

They  had,  further,  insinuated  that  Paul  was  a  coward 
in  reality.  He  was  bold  in  absence,  and  by  letters  he 
made  them  afraid,  but  only  weakness  and  fear  (1  Corin- 
thians ii.  3)  did  he  manifest  when  in  their  midst  (2  Corin- 
thians X.  2,  8-11),  and  that,  in  reality,  Paul  was  a  coward 
(cf.  V.  6-8). 

These  insinuations  Paul  answers  (x.  2-11).  He  ad- 
mits such  human  frailty  and  insignificance  as  intimated 
by  his  opponents,  and  boldly  renounces  "all  confidence 
in  the  flesh ' '  (x.  3),  although  at  other  times  and  under 
different  circumstances  he  shows  that  he  has  as  much  to 
boast  of  in  that  line  as  his  enemies  have  (Philippians  iii. 
1-10).  But  the  battle  he  is  fighting  and  the  conflict  in 
which  he  is  engaged  is  not  one  in  which  any  "  confidence 
in  the  flesh  "  counts  at  all.  He  does  not  war  **  after  the 
flesh."  The  gospel  weapons  are  spiritual,  not  carnal 
(x.  3-5  ;  Ephesians  vl.  10-19).  Indeed  victory  in  such  a 
warfare  can  never  be  achieved  by  resorting  to  human 
wisdom  and  physical  prowess.  These  human  boasts  must 
be  "cast  down"  and  "brought  into  captivity  unto 
Christ"  (x.  4,  5  ;  cf.  Lukeii.  24  ;  Eomansvii.  23  ;  2  Tim- 
othy iii.  6). 

Christ's  kingdom  is  not  of  this  world,  else  would  His 


240  II  Corinthians 


servants  fight  with  worldly  weapons  (cf.  Matthew  xxvi. 
5] ,  52 ;  John  xviii,  33-38).  God's  weapons  and  instru- 
mentalities are  of  a  vastly  different  nature :  a  rod  (Exo- 
dus iv.  2,  3),  a  sling  and  stone  (1  Samuel  xvii.  49),  an 
oxgoad  (Judges  iii.  31),  the  jaw  bone  of  an  ass  (Judges 
XV.  14-20),  and  such,  as  the  world  calls  them,  ''base 
things"  (1  Corinthians  i.  26-30)  does  God  use  with  which 
to  achieve  great  victories  in  the  realm  of  faith  and  spirit. 
Not  by  man's  wisdom — which  is  foolishness  with  God, 
but  with  the  simplicity  of  the  thing  preached,  called 
''the  foolishness  of  preaching" — regarded  by  man  as 
consummate  foolishness,  does  God  save  men  (1  Corin- 
thians ii.  1-10).  Whenever  the  pride,  wisdom,  clever- 
ness and  intrigue  of  man  raises  itself  as  an  instrument  for 
the  propagation  of  the  work  of  God,  it  is  to  be  cast  down 
and  brought  into  captivity.  Those  spiritual  forces  alone 
which  God  has  ordained  for  the  carrying  on  of  His  work 
are  to  be  exalted.  Such  spiritual  weapons  God  com- 
mands His  servants  to  use.  Obedience  to  such  com- 
mands brings  blessing,  while  disobedience  thereto  brings 
punishment  (x.  6). 

What  a  mistake  to  look  upon  things  "after  the  out- 
ward appearance"  (x.  7),  or,  as  they  are  called,  "things 
before  your  face"  (x.  7,  E.  V.  ;  cf.  Luke  xvi.  15  ;  1  Sam- 
uel xvi.  7  ;  Jeremiah  xvii.  9, 10).  Not  "  the  things  before 
your  face"  but  the  things  before  the  throne  are  what 
count  for  victory  in  this  warfare.  It  is  as  if  the  apostle 
said  :  ' '  You  say  my  personal  presence  is  weak  and  con- 
temptible ;  that  when  I  am  before  your  face  I  make  no 
strong  impression.  All  of  which  I  admit  is  true.  But  I 
ask  you  to  look  not  upon  Paul  as  he  stands  before  your 
face,  but  see  God  in  all  the  wonderful  power  of  the  gospel 
in  front  of  and  also  behind  Paul  inspiring  and  empower- 
ing him.  Even  though  I  have  authority  from  Christ, 
even  greater  than  that  claimed  by  my  opponents,  and 


Paul's  Character  and  Authority  Vindicated    241 

even  though  I  should  i)ut  on  a  bold  front,  as  I  do,  so  they 
say,  in  my  letters,  when  I  am  with  you,  I  would  not  then 
be  playing  false  with  you,  for  such  boldness  and  authority 
is  mine  from  Christ.  It  would  not  be  an  assumed  atti- 
tude, for  such  a  power  I  have  as  an  ambassador  of  Christ 
(x.  8).  Surely  I  am  no  less  Christ's  than  are  my  oppo- 
nents. Surely  the  marks  of  an  apostle  I  bear  among 
you,  certainly,  even  if  not  among  others  (such  marks  as 
we  shall  see  in  chap.  xii.).  Let  those  who  think  that  we 
are  of  'no  account'  (cf.  1  Corinthians  i.  26-28;  vi.  4) 
'  reckon '  (cf.  x.  2,  7)  on  this :  that  we  can  be  the  same, 
whether  present  or  absent,  in  word  or  by  letter.  That 
which  we  have  always  been,  we  are,  and  we  shall  be  when 
again  we  visit  Corinth  "  (x.  11).  Words  and  deeds  must 
go  together  in  a  trae  Christian  worker  (1  John  iii.  17,  18  ; 
James  ii.  14-26  ;  Acts  vii.  22  ;  Eomans  xv.  18). 

2.  Paul's  Glorying  is  According  to  the  Divine 
Standard  (x.  13-18).  If  in  any  sense  the  apostle  is 
weak,  timid  or  seemingly  cowardly,  it  is  only  in  this  one 
respect :  that  he  lacks  the  courage  to  compare  himself 
with  himself  as  his  opponents  seem  to  delight  in  doing — 
comparing  themselves  with  themselves  or  among  them- 
selves. He  has  not  the  courage  which  they  seem  to 
possess,  of  setting  up  his  own  standard  of  comparison 
and  glorification  (x.  12),  "  According  to  God's  meas- 
ure "  is  the  measure  of  Paul's  standard.  He  is  too  timid 
to  constitute  himself,  as  his  opponents  constitute  them- 
selves, **a  self-admiration  and  a  mutual  admiration  so- 
ciety. "  Foolish  he  may  be  but  not  so  foolish.  The  con- 
duct of  his  opponents  in  thus  comparing  themselves  with 
themselves  is  here  likened  to  a  lack  of  understanding : 
"without  understanding"  (ver.  12),  which  means  the 
"inability  to  put  two  and  two  together"  (cf.  Eomans 
XV.  21 ;  Bphesians  v.  17).  Thus  claiming  superiority, 
they  are  shown  to  lack  ordinary  common  sense. 


242  II  Corinthians 


The  apostle  claims  the  right,  however,  to  be  bold  and 
courageous  in  his  attitude  towards  the  Corinthian  Chris- 
tians, for  they  constituted  that  part  of  God's  vineyard 
which  had  been  allotted  to  Paul  for  labor  and  fruit 
(x.  13-16).  A  man's  work  shall  be  his  reward,  the  fruits 
of  his  labors  his  best  vindication.  This  is  what  Paul 
claimed  under  God  with  reference  to  his  work  at  Corinth. 
The  enemies  of  the  apostle  were  using  the  Corinthians  as 
a  basis  for  their  glorying.  They  had  no  right  to  do  so. 
The  Corinthians  were  the  result  of  Paul's  labors.  He,  if 
any  human  being  (which,  of  course,  he  denies,  x.  17),  has 
a  right  to  point  to  the  Corinthians  as  a  vindication  of 
his  apostleship  and  a  source  of  real  commendation.  He 
would  not  build  upon  another  man's  foundation  (Eomans 
XV.  17-20),  nor  would  he  be  guilty  of  taking  the  glory 
for  other  men's  work  (ver.  16).  To  go  where  no  other 
worker  had  gone,  to  build  where  no  one  else  had  built, 
to  evangelize  the  ''regions  beyond" — this  was  Paul's 
glory  and  joy.  Never  should  it  be  overlooked,  however, 
and  the  apostle  would  have  them  understand  it  that, 
after  all,  no  matter  who  the  human  agent  might  be,  the 
glory  and  power  belonged  to  God.  Paul  may  plant,  and 
ApoUos  may  water,  but  God  must  give  the  increase 
(1  Corinthians  iii.  6).  So,  after  all,  not  self-commenda- 
tion (in  which  the  opponents  of  Paul  were  indulging) 
but  God-commendation  (such  as  Paul  looked  forward  to) 
alone  counts  in  the  final  reckoning  up  of  things  (x.  8). 

3.  The  Emoluments  and  Evidences  of  Apostleship 
(xi.  1-xii.  18).  The  emoluments  are  described  in  xi.  1 
to  xii.  10 ;  the  evidences  in  xii.  11-21. 

(a)  The  Emoluments  of  Apostleship  (xi.  1-xii.  10). 
Apologetically,  the  apostle  here  resorts  to  the  same  tac- 
tics as  those  employed  by  his  adversaries,  viz.,  that  of 
glorying  in  one's  self  or  one's  work.  In  thus  doing,  he 
is  somewhat  abashed,  a  fact  which  he  puts  before  the  Cor- 


Paul's  Character  and  Authority  Vindicated    243 

inthians  at  the  beginuiug  (xi.  1),  the  middle  (xi.  16-20), 
and  the  end  (xii.  11)  of  this  section. 

The  strength  of  his  own  claims  to  apostleship,  as  con- 
trasted with  the  weakness  of  those  of  his  opponents,  is 
set  forth  under  the  guise  of  what  may  be  called  foolish 
boasting  (xi.  1).  This  foolishness,  however,  is  not  as 
bold  as  that  referred  to  in  the  first  epistle  (i.  18-21,  23  j 
iii.  18-20). 

The  zeal  of  the  apostle  for  the  Corinthian  church  is 
natural  inasmuch  as  he  was  its  father  in  the  faith 
(cf.  1  Corinthians  i.  14 ;  iv.  15).  So  in  this  sense  the 
church  at  Corinth  was  his  daughter.  Who,  then,  can 
wonder  that  when  he  should  present  his  daughter  to 
Christ,  the  Bridegroom,  he  would  be  desirous  of  present- 
ing her  as  a  pure  virgin  (xi.  2)  ?  The  time  of  conversion 
was  the  time  of  their  betrothal.  Some  day,  when  the 
Lord  shall  return,  the  marriage  itself  shall  be  consum- 
mated (cf.  Ephesians  v.  27  ;  John  iii.  29  ;  1  Thessalonians 
iii.  13 ;  v.  23 ;  Eevelation  xix.  7-9).  Just  as  Eve,  pure 
and  spotless,  was  presented  to  the  first  Adam  (Genesis  ii. 
18-25 ;  1  Corinthians  xv.  45)  so  would  Paul  present  the 
Corinthian  Christians  to  Christ,  the  second  Adam, 

The  apostle  is  not  unmindful  of  the  subtilty  of  Satan 
through  his  agents  (xi.  13-15 ;  cf.  Ephesians  iv.  14)  to 
thwart  that  purpose  by  substituting  scholastic  philosophy 
and  science,  falsely  so-called  (Colossians  ii.  8-10),  for 
simple  faith  in  Christ.  Whether  the  language  of  xi.  4  : 
"For  if  he  that  cometh  preacheth  another  Jesus,  whom 
we  have  not  preached,  or  if  ye  receive  another  spirit, 
which  ye  have  not  received,  or  another  gospel,  which  ye 
have  not  accepted,  ye  might  bear  well  with  him,"  is  sar- 
castic or  not,  it  at  least  shows  us  the  nature  of  the  claims 
of  the  false  teachers  and  the  fact  that  it  was  another  gos- 
pel they  were  preaching.  Is  it  right  that  one  who  is  en- 
gaged or  ready  to  be  married  (as  the  Corinthians  were 


244  ^^  Corinthians 


to  Christ)  should  listen  to  the  proposal  of  another  (the 
false  gospel  proclaimed  by  the  false  teachers)  1  Is  this  the 
proper  thing  to  do  ?  No.  One's  sense  of  loyalty  com- 
pels a  negative  answer.  The  Saviour  was  to  the  Corin- 
thians the  Christ,  not  merely  Jesus ;  He  was  the  anointed 
Saviour  of  the  world,  not  merely  and  certainly  not  exclu- 
sively the  Jewish  Messiah.  Why  should  the  Corinthians 
receive  the  message  of  these  false  teachers  rather  than  the 
gospel  preached  by  PauU  Had  these  enemies  of  Paul 
greater  claims  to  apostleship  than  he  had,  superior  as 
they  claimed  themselves  to  be?  It  is  surely  to  these  false 
apostles  and  not  to  the  twelve  to  whom  Paul  here  refers. 
Certainly  the  context  makes  no  reference  to  the  twelve, 
but,  on  the  contrary,  to  certain,  specific,  false  teachers. 

Greater  orators  than  Paul  these  false  teachers  may  be, 
but  they  did  not  have  the  real  knowledge  of  the  things 
of  God  such  as  he  possessed  (cf.  1  Corinthians  i.-iii.). 
It  is  true,  also,  that  his  teaching  may  have  been  looked 
upon  as  cheap  because  gratuitous  and  thus  contrary  to 
the  practice  of  these  false  teachers  who  charged  for  their 
services  (xi.  20).  It  was  Paul's  boast  everywhere  and  at 
all  times  that  he  had  not  availed  himself  of  the  divine 
provision — that  they  who  preach  the  gospel  should  live 
of  the  gospel,  but,  on  the  contrary,  had  supported  him- 
self while  preaching,  by  manual  labor  (at  Corinth,  Acts 
xviii.  3 ;  1  Corinthians  ix.  7-18  ;  2  Corinthians  xi.  7-12  ; 
xii.  14-18 ;  at  Thessalouica,  1  Thessalonians  ii.  8,  9 ;  at 
Ephesus,  Acts  xx.  34).  The  Corinthians,  however,  must 
not  misunderstand  the  matter,  for,  while  Paul's  teaching 
was  gratuitous,  it  by  no  means  follows  that  in  itself  it  was 
worth  nothing.  Nor  is  the  apostle's  refusal  to  accept  pay 
to  be  constructed  as  a  consciousness  on  his  part  of  his  not 
being  really  an  apostle,  or  revealing  a  spirit  of  pride  as 
being  superior  to  the  twelve.  Is  there  any  real  consistency 
between  the  high  office  of  an  apostle  and  ambassador  of 


Paul's  Character  and  Authority  Vindicated    245 

Jesus  Christ  and  a  tent-maker,  which  Paul  was  by  trade, 
and  by  the  use  of  which  he  supported  himself  by  preach- 
ing ?  No,  say  the  false  teachers.  But  we  may  ask,  was 
Christ  any  less  great  because  He  worked  as  a  carpenter! 
Manual  labor  is  of  divine  appointment. 

"  This  is  the  gospel  of  labor, 
Ring  it,  ye  bells  of  the  kirk, 
The  Lord  of  love  came  down  from  above 
To  dwell  among  men  who  work." 

A  full  gospel  is  what  Paul  would  preach — God's  gospel 
without  charge  (cf.  Isaiah  Iv.).  Such  liberty  with  regard 
to  the  proclamation  of  the  truth  gave  Paul  a  freedom  in 
its  dissemination,  even  though  unpleasant,  that  might  not 
be  as  easily  possible  did  he  receive  his  support  from  those 
to  whom  he  preached.  May  we  not  ask  the  question  if 
this  is  not  the  main  reason  of  Paul's  independent  spirit 
with  regard  to  receiving  wages  from  those  among  whom 
he  worked?  It  was  also  a  sign  of  great  love  to  them, 
showing  that  his  ministry  was  not  for  any  gain  to  himself 
(xi.  11-12).  None  could  ever  be  able,  truthfully,  to  lay 
against  him  a  charge  of  greed  or  covetousness  (xi.  12). 

Chapter  xi.  13-15  gives  us  a  description  of  the  false 
apostles,  and  also  the  retribution  which  is  to  be,  not  ac- 
cording to  their  profession,  but  according  to  their  works. 

For  the  third  time,  Paul  indulges  in  glorying,  having 
twice  turned  from  it  because  it  was  repulsive  to  him 
(cf.  X.  8  ;  xi.  1,  6).  He  now  turns  to  face  it  again.  Divine 
guidance,  even  if  not  divine  sanction  of  the  "Word,  is 
claimed  for  the  apostolic  utterances  here  (xi.  17).  Paul 
is  recording  his  personal  experience,  and  no  divine  revela- 
tion is  necessary  for  that,  although  the  record  of  even  that 
is  inspired.  Even  in  such  a  record  of  experiences,  Paul 
would  magnify  the  Holy  Spirit  and  not  boast  "after  the 
flesh"  (xi.  18-30).     It  is  of  the  Lord  rather  than  of  him- 


246  II  Corinthians 


self  that  he  would  speak.  What  a  great  blessing  a  re- 
counting of  the  apostolic  experience  has  been  to  the 
Christian  Church  !  Paul  was  always  reluctant  to  narrate 
his  experiences:  "We  preach  not  ourselves  but  Christ 
crucified"  was  his  argument  always.  There  were  times, 
however,  when  the  interest  and  welfare  of  the  gospel 
seemed  to  necessitate  the  narration  of  his  personal  expe- 
riences. Under  such  circumstances,  the  apostle  never 
hesitated  to  record  what  he  had  seen,  heard  and  felt. 

Ironically,  Paul  charges  the  Corinthians  with  not  only 
being  gullible,  but  with  the  enjoyment  of  it.  Did  the 
existence  of  such  foolishness  on  the  part  of  the  false  teach- 
ers give  the  Corinthians  an  opportunity  to  boast  of  their 
wisdom  ?  The  foolish  boasting  of  Paul,  if  foolish  it  could 
be  called,  is  not  for  the  puffing  up  of  man  but  for  the  ex- 
altation of  the  power  and  glory  of  the  Lord  and  in  order 
that  men  may  be  saved.  For  this  cause  Paul  gloried  in 
his  weakness  (xi.  30),  and  not,  as  in  the  case  of  the  false 
teachers,  of  his  prowess  and  powers.  Paul  glories,  as  one 
has  well  said,  "not  in  what  he  has  done,  but  in  what  he 
has  borne."  Of  course,  there  is  a  sense  in  which  no  such 
boasting  is  "after  the  Lord,"  or  well  pleasing  in  His 
sight. 

The  willingness  of  the  Corinthians  to  be  fooled  is  evi- 
denced by  the  impositions  they  were  willing  to  endure  at 
the  hands  of  their  deceivers,  the  false  apostles  (cf.  xi. 
19-20).  The  expressions  here  used  describing  such  im- 
positions are  very  strong.  The  false  teachers  were  ava- 
ricious, devouring,  smiting,  capturing,  and  led  the  people 
into  bondage  (cf.  iv.  10  ;  Matthew  xxiii.  13  ;  Acts  xxiii.  2  ; 
Eomans  xvi.  18 ;  2  Corinthians  ii.  6 ;  1  Peter  v.  2-3 ; 
3  John  9).  The  Apostle  Paul  had  been  the  opposite  of 
all  this  in  his  relation  to  the  Corinthians,  hence  it  may 
have  been  natural  for  them  to  consider  him  as  being 
"weak"  (xi.  21)  and  having  no  courage  or  boldness. 


Paul's  Character  and  Authority  Vindicated    247 

Yet  when  a  true  comparison  is  made,  it  will  be  seen  that 
the  apostle  has  both  courage  and  authority,  not  human 
but  divine. 

The  false  teachers  boasted  of  their  nationality,  their 
ministry  and  their  suffering  (xi.  22-23),  and  pressed 
home  these  things  upon  the  Corinthians  as  claims  for 
their  allegiance.  Paul,  too,  could  boast  of  such  things, 
and  in  a  much  more  abundant  measure  (cf.  Philippians 
iii.  1-12). 

The  catalogue  of  afaictious,  persecutions  and  sufferings 
endured  by  the  Apostle  Paul,  as  here  recorded,  is  the 
most  astounding  and  startling  ever  penned.  Nor  is  it  by 
any  means  a  complete  list  of  all  that  Paul  endured.  It 
further  shows  that  the  record  of  the  experiences  of  Paul 
in  the  Book  of  Acts  is  no  exaggeration.  One  cannot  help 
but  recall  the  words  uttered  at  the  time  of  Paul's  con- 
version by  Jesus  to  Ananias,  when  speaking  of  Paul  He 
said  :  "  I  will  show  him  how  great  things  he  must  suffer 
for  my  Name's  sake."  One  can  understand  better,  after 
reading  this  catalogue  of  suffering,  what  Paul  meant 
when  he  said  :  *'  Who  now  rejoice  in  my  sufferings  for 
you,  and  fill  up  that  which  is  behind  of  the  afflictions  of 
Christ  in  my  flesh  for  his  body's  sake,  which  is  the 
church"  (Colossians  i.  24).  With  this  list  of  persecu- 
tions should  be  compared  1  Corinthians  iv.  11-13 ; 
2  Corinthians  iv.  7-10  ;  vi.  4-10.  From  the  time  of  the 
vision  of  Christ  on  the  way  to  Damascus,  at  which  time 
Paul  was  told  how  much  he  should  suffer  for  Christ's 
sake,  and  on  throughout  all  the  intervening  years,  Paul's 
life  had  been  full  of  suffering  :  labor  and  toil  of  body  and 
mind,  burden  of  soul,  and  anxiety  of  spirit,  persecutions 
and  tribulations,  had  continued  throughout  all  the  years 
since  his  conversion,  yea,  and  did  continue  until  he  laid 
his  head  upon  the  executioner's  block  to  pour  out  his 
blood  as  an  offering  to  Christ  and  His  Church.     All  of 


248  II  Corinthians 


this  Paul  endured  for  Christ's  sake  and  for  the  Church's 
sake. 

Such  sufferings  witnessed  the  reality  of  that  in  which 
Paul  believed,  at  least  to  the  apostle  himself,  and  conse- 
quently had  evidential  value.  No  matter  what  others 
may  have  thought  of  his  experience  on  the  way  to  Da- 
mascus, Paul  was  firmly  persuaded  that  he  had  seen  and 
spoken  with  the  Lord.  This  list  of  sufferings  shows  us, 
also,  the  power  of  the  gospel  to  comfort  and  to  make  the 
Christian  more  than  conqueror  through  all  the  experi 
ences  of  life.  The  sufferings  were  a  result  of  the  zeal, 
energy  and  enterprise  of  Paul  for  Christ  and  the  gospel. 
Had  he  been  less  aggressive,  he  would  doubtless  have 
suffered  less  persecution ;  had  he  been  a  man  of  less 
principle  and  more  expediency,  this  catalogue  of  suffer- 
ing might  have  been  reduced. 

Paul's  Revelations  and  Thorn  in  the  Flesh  (xii.  1-10). 
It  is  difficult  to  tell  just  to  what  experience  the  apostle 
refers  to  as  having  transpired  "above  fourteen  years 
ago."  Some  think  the  reference  is  to  the  time  of  his 
vision  at  the  temple  (Acts  xxii.  17),  or  to  the  time  of  the 
stoning  at  Lystra  (Acts  xiv.  19).  Both  these  views, 
however,  are  attended  with  difficulties  hard  to  explain. 
At  auy  rate,  it  was  an  experience  in  which  the  spirit 
was,  as  it  were,  lifted  out  of,  or  separated  from  the  body 
(cf.  Ezekiel  iii.  12-14  ;  Acts  viii.  39 ;  Eevelation  iv.  1,  2), 
and  taken  up  to  Paradise  and  the  third  heaveu,  by  which 
is  doubtless  meant  the  place  where  Christ  is.  Paradise 
was  first  on  the  earth — the  Garden  of  Eden  ;  then  it  was 
below  the  earth — the  upper  part  of  Hades,  into  which 
Christ  descended  ;  it  is  now  located  above,  where  Christ 
is.  Some  day  it  will  be  on  the  earth  again — probably 
the  New  Jerusalem  descending  out  of  heaven  upon  the 
earth  (cf.  Genesis  ii.  ;  Luke  xxiii.  43 ;  Eevelation  ii.  7 ; 
xxi.  2,  10-27). 


Paul's  Character  and  Authority  Vindicated    249 

lu  some  supernatural  way,  certain  revelations  had  thus 
been  granted  to  Paul.  * '  Visions  and  sights  not  vouchsafed 
to  the  human  eye,  in  the  natural  way  of  ordinary  seeing, 
visions  with  the  aid  of  the  most  perfect  helps,  because 
these  visions  which  the  apostle  saw  are  essentially  super- 
natural in  their  character  (cf.  Acts  ix.  4-6  ;  xvi.  9  ; 
xviii.  9 ;  xxiii.  11 ;  xxvii.  23),  revelations  which,  in  this 
case,  were  communicated  by  means  of  the  vision.  The 
point  is  that  Paul  was  exceptionally  enlightened  by  the 
Lord,  and  the  reason  is  found  in  his  exceptional  call  and 
mission,  and  this  accounts  for  his  reluctance  to  narrate 
these  experiences."  What  these  revelations  were,  we  do 
not  know.  If  it  was  unlawful  to  utter  them,  it  is  cer- 
tainly foolish  for  us  to  seek  to  find  out  what  Paul  saw 
and  heard.  That  the  man  whom  Paul  "knows"  (not 
"knew")  is  the  apostle  himself,  is  clear  from  xii.  7. 
The  sublime  positiveness  of  the  apostle  is  refreshing  and 
is  evident  by  the  repetition  of  the  word  "know."  By 
"visions"  is  meant  something  seen,  by  "revelations," 
something  heard. 

Paul's  "thorn  in  the  flesh,"  "the  messenger  of  Satan" 
"to  buffet  him,"  "  lest  he  should  be  exalted  above  meas- 
ure by  reason  of  the  abundance  of  the  revelations  granted 
him,"  has  many  and  various  interpretations.  It  has  been 
defined  as  epilepsy  ;  fits  of  ill  temper ;  the  struggle  for 
continency  ;  stings  of  conscience  because  of  his  past  life, 
especially  as  a  persecutor  of  the  Church  of  God  ;  pains 
in  the  ear  and  head  ;  a  severe  affliction  of  the  eyes, 
and  hypochondria.  Evidently,  it  was  "a  stake  in  the 
flesh,"  that  is,  a  bodily  affliction,  a  "thorn,"  not 
"thorns,"  a  "crown  of  thorns,"  but  some  particular, 
specific  bodily  ailment.  Just  as  in  the  case  of  Job  Satan 
is  permitted  to  afflict  Job  bodily,  so  Satan  is  permitted  to 
treat  Paul  likewise.  The  purpose  of  the  affliction  is 
clearly  stated  :  lest  the  apostle  should  be  puffed  up  by 


250  II  Corinthians 


reason  of  the  abundance  of  revelations  granted  to  him. 
Paul  frankly  admits  the  danger,  and  also  the  purpose  of 
the  thorn  in  the  flesh. 

For  the  removal  of  this  affliction,  Paul  prayed  three 
times.  His  prayer  was  unanswered  as  to  the  removing 
of  the  affliction,  but  grace  sufficient  was  furnished  to  en- 
dure it,  so  that  Paul  by  this  experience  learned  the  value 
of  ''seasonable  grace"  (Hebrews  iv.  16),  that  is,  grace 
sufficient  to  bear  whatever  afflictions  of  life  come  to  us. 
Paul  is  to  learn  that  "power"  (not  "my"  power)  is 
made /'perfect  in  weakness";  strength,  in  infirmity; 
might,  in  helplessness.  The  strength  of  Christ  is  con- 
trasted with  the  weakness  of  Paul.  This  mode  of  answer 
to  prayer  Paul  readily  and  gladly  accedes  to  and  rejoices 
in.  He  recognizes  that  it  compels  daily  grace  and  be- 
stows continual  communion  with  his  Lord. 

(&)  Evidences  of  Apostleshvp  (xii.  11-21).  Instead  of 
Paul  having  to  thus  glory,  the  Corinthians  ought  to  have 
gloried  in  his  behalf  and  stead.  His  life  and  work  in 
their  midst  should  have  met  with  commendation  from 
them.  It  ought  not  to  have  been  necessary  for  Paul  to 
have  descended  to  this  kind  of  glorying  and  defence 
(cf.  iii.  1-2 ;  V.  12  ;  x.  12-18).  The  signs  of  an  apostle 
he  surely  had,  both  Godward  and  manward  (cf.  xii.  12 ; 
iv.  17  ;  V.  5  ;  vii.  10 ;  ix.  11 ;  Mark  xvi.  20  ;  Acts  x.  38  ; 
Acts  ii.  22 ;  Hebrews  ii.  3,  4).  Not  one  bit  was  he  be- 
hind these  self-styled  "  chief  apostles  "  (the  reference  here 
being  not  to  the  twelve  apostles  of  our  Lord  but  to  the 
false  teachers). 

Ironically,  he  refers  to  one  thing  in  which,  perchance, 
he  lacked  one  sign  of  an  apostle — the  matter  of  receiving 
compensation  for  his  services  among  them  (xii.  3). 
When  he  shall  visit  them  for  the  third  time,  as  he  in- 
tends to  do,  he  will  not  change  his  policy  in  this  regard 
(xii.  14).     Why  should  he  change  it,  seeing  it  has  not 


Paul's  Character  and  Authority  Vindicated    251 

been  wrong  but  in  full  accord  with  a  divine  principle 
(xii.  14),  and  an  illustration  of  the  unselfishness  of  his 
ministry  among  them  (xii.  14-15)  ?  Thus  does  he  also 
repudiate  the  charge  of  the  false  teachers  against  him — 
that  being  crafty,  he  caught  the  Corinthians  as  the  hunter 
catches  his  prey  in  a  snare  (xii.  16).  Neither  he  nor  his 
representatives  were  guilty  of  any  such  deceit  (xii.  17-18). 

The  apostle  would  not  have  the  Corinthians  think  that 
all  the  while  he  has  had  self- vindication  in  their  sight  in 
mind  (xii.  19).  Not  at  all.  He  is  interested  in  being 
clear  "in  the  sight  of  God  "  (xii.  19  ;  cf.  ii.  17  ;  1  Corin- 
thians iv.  3,  4).  God  alone  can  read  and  judge  motives. 
Not  to  defend  himself,  but  to  build  up  the  Church  of 
Christ  is  the  end  the  apostle  has  in  view  in  all  his  reason- 
ing and  dealing  with  the  Corinthians  (xii.  19). 

He  would  love  to  find  an  absence  of  the  bitter  fruits  of 
false  teaching,  such  as  "  strife,  jealousy,  wraths,  factions, 
backbi tings,  whisperings,  swellings,  tumults"  (xii.  20) 
in  their  midst  when  he  again  visits  them.  To  find  such 
existing  vices  would  be  to  him  a  real  personal  sorrow  and 
loss  (xii.  21). 

4.  Apprehensions  of  View  of  Paul's  Intended  Visit 
(xiii.  1-10).  The  apostle  announces  an  intended  third 
visit  to  the  Corinthians,  in  which  he  avows  his  intention 
of  dealing  in  severity  with  sinners  who  had  been  doubt- 
ing the  reality  of  Christ  speaking  in  and  through  him 
(xiii.  1-3).  No  weak  front  will  he  present.  The  Christ 
whom  they  had  known  by  and  seen  in  him,  as  well  as 
felt  in  their  own  experience,  was  the  Christ  of  **  power." 
Weak  Paul  may  be  in  himself,  but  strong  he  is  in  Christ 
(xiii.  4).  Had  the  Corinthians  challenged  the  Christ  in 
Paul  to  manifest  his  power?  So  it  would  seem  from 
xiii.  3.  They  ought  to  be  seeking  the  proof  of  Christ  in 
themselves  rather  than  in  the  apostle  (xiii.  5).  It  is 
themselves,  not  the  apostle,  that  they  are  to  judge.    Self- 


252  II  Corinthians 


criticism  they  will  find  more  beneficial  than  criticizing 
the  apostle.  To  find  in  their  hearts  (and  it  is  for  this 
they  are  to  look,  for  the  word  ** examine"  here  means  to 
look  for  good)  even  the  least  bit  of  real  faith  in  Christ  is 
to  stamp  them  as  belonging  to  Christ.  To  believe  in 
Christ  and  not  to  enjoy  assurance  is  wrong  and  worthy 
of  censure  (cf.  1  John  v.  10-13).  The  apostle  expresses 
his  faith  in  them  that  they  are  Christians  (xiii.  5-7  ; 
cf.  i.  24  ;  viii.  7).  Indeed,  the  expectant  finding  of  such 
faith  in  the  Corinthians  is  more  Christlike  and  pleasing 
to  the  apostle  than  to  be  able  to  manifest  the  power  of 
Christ  in  the  rebuking  of  evil,  and  thus  vindicate  Christ 
speaking  in  him  (cf.  xiii.  3).  It  is  good,  not  evil,  that 
Paul  seeks  to  find  in  the  Corinthians.  Paul  does  not  de- 
sire such  an  opportunity  for  the  proof  of  Christ's  power 
resident  in  him  (xiii.  9-10).  He  considers  his  highest 
calling  to  consist  in  building  up,  not  casting  down  the 
work  of  grace  in  human  hearts  (xiii.  10  j  cf.  x.  4,  8). 


Conclusion 

(xiii.  11- 14) 

THE  concluding  words  of  the  epistle  (xiii.  11-14) 
are  full  of  hope,  joy  and  peace,  a  really  re- 
markable fact,  considering  the  stern  character 
of  the  epistle  throughout,  than  which  there  is  none  more 
severe  excepting  that  to  the  Galatians. 

It  is  interesting  to  study  the  concluding  salutations  of 
the  Apostle  Paul  as  found  in  his  various  epistles.  (See 
1  Thessalonians  v.  20 ;  1  Corinthians  xvi.  19-20 ;  Eomans 
xvi.  3-23  ;  Philippians  iv.  21-22). 

The  Corinthians  are  exhorted  to  hold  the  injunctions 
of  the  apostle  which  will  tend  to  their  perfection,  unifica- 
tion and  peace  (xiii.  11). 

The  salutation  with  a  kiss  was  a  common  practice  of 
the  early  Church  (xiii.  12,  cf.  Romans  xvi.  16 ;  1  Corin- 
thians xvi.  20 ;  1  Thessalonians  v.  26 ;  1  Peter  v.  14). 
It  was  customary  for  the  women  to  kiss  the  women  and 
the  men  the  men — such  is  the  testimony  set  forth  in  the 
Apostolic  Constitutions  ii.  57  ;  viii.  11,  and  in  the  Canons 
of  Laodicea  19. 

The  dignity  and  deity  of  Christ  is  emphasized  by  its 
place  in  the  benediction  (xiii.  14). 


Prime  J  in  the  United  States  of  America 


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